Skip to main content

Full text of "Report of commission I-VIII"

See other formats 


THE    HISTORY   AND    RECORDS    OF 
THE    CONFERENCE 


COM.    IX, 


World   Missionary  Conference,  1910 

{To  consider  Missionary  Problems  in  relation  to  the  Non-Christian  World) 


THE 

HISTORY  AND  RECORDS 
OF  THE  CONFERENCE 

TOGETHER    WITH 

ADDRESSES   DELIVERED  AT  THE 
EVENING    MEETINGS 


PUBLISHED    FOR    THE   WORLD    MISSIONARY   CONFERENCE   BY 

OLIPHANT,    ANDERSON,    &    FERRIER 

EDINBURGH   AND   LONDON 

AND   THE 

FLEMING    H.    REVELL    COMPANY 

NEW  YORK,    CHICAGO,   AND   TORONTO 


CONTENTS 

PART  I.— HISTORY  OF  THE  CONFERENCE 

PAGE 

The  Preparation  for  the  Conference         ...  .3 

Previous    Conferences  —  Initial    Steps  —  Constitution    and 
Character  of  the  Conference — International  Committee — 
The  Eight  Commissions — Parallel  Conference  and   other 
Meetings  —  Awakening     Public     Interest  —  The     News 
Sheet — Finance — Prayer 
General  Account  of  the  Conference  .  .  .18 

Associated  Meetings      .  .  .  .  .  .28 

The  Parallel  Conference— Evening  Public  Meetings — Medical 
Missionary  Conference — Meetings  in  Glasgow — Church 
Services 


PART  II.— RECORDS  OF  THE  CONFERENCE 

List  of  Office-bearers,  Committees,  and  Conveners 

List  of  Official  Delegates 

Minutes  of  the  Conference    . 

Messages  from  the  Conference  to  the  Church 

Messages  of  Greeting  to  the  Conference  . 

Medical  Missionary  Conference 

Programme  of  Synod  Hall  Meetings 

Programme    of    Public    Meetings    in    Tolbooth    Parish 

Church  .  .  .  .  • 

Programme  of  Glasgow  Meetings 


35 
39 
72 

108 
III 

"3 
121 

128 
130 


PART  IIL— THE  CONTINUATION  COMMITTEE 
The  Continuation  Committee.  ...  .  -134 

V 


vi  CONTENTS 

PAGE 

PART  IV.— ADDRESSES  AT  THE  EVENING 
MEETINGS 
Opening  Address.     Lord  Balfour  of  Burleigh     .  .     141 

The   Central  Place   of  Missions    in   the  Life  of  the 

Church.    The  Archbishop  of  Canterbury        .  .     146 

Christ  the  Leader  of    the    Missionary  Work  of   the 

Church.     Mr.  Robert  E.  Speer,  D.D.    .  .  •     151 

Christianity  the  Final  and  Universal  Religion — 

I.  As      Redemption.      The      Rev.      Professor     W.    P. 

Paterson,  D.D.         .  .  .  .  .156 

II.  As    an   Ethical    Ideal.     The   Rev.    Henry  Sloan 

Coffin,  D.D.  .  .  .  ,  .164 

The  Missions  of  the  Early  Church   in  their  Bearing 

on    Modern    Missions.      The    Rev.    Professor    H.  A.  A. 

Kennedy,  D.D.         ......     173 

Medieval     Missions     in     their     bearing    on     Modern 

Missions.     The  Rev.  W.  H.  Frere  .  .  .     186 

The  Expansion  of  Christianity  in  the  Early  Centuries. 

The  Rev,  Professor  A.  R.  MacEwen,  D.D.  .  .195 

The  Extent  and  Characteristics  of  German  Missions. 

The  Rev.  Professor  D.  Mirbt.  ....     206 

The    Contribution   of    Holland    and    Scandinavia    to 

Missions.     The  Rev.  Henry  Ussing  .  .  .     218 

The     Missionary    Task     of     the     French     Protestant 

Church.     Monsieur  le  Pasteur  Boegner,  D.D.      .  .     229 

Changes  in  the  Character  of  the  Missionary  Problem — 
I.  In  the  Far  East.    The  Right  Rev.  Bishop  Bashford, 

D.D.      .  .  .  .  .  .238 

II.  In    Mohammedan    Lands.      The    Rev.    W.    H.    T. 

Gairdner,  M.A.         .....     251 

III,  Among  Primitive  and    Backward   Peoples.     The 

Rev.  R.  Wardlaw  Thompson,  D.D.  .  .     265 

The  Duty  of  Christian  Nations— 

I.  The  Archbishop  of  York        ....     272 
II.  The  Hon.  Seth  Low,  LL.D.    .  .  .  .     278 

The  Contribution  of  Non-Christian  Races  to  the  Body 

of  Christ.     President  Tasuku  Harada    .  .  .283 


CONTENTS 


Vll 


The    Problem    of    Co-operation    between    Foreign    and 
Native  Workers — 
I.  The  Right  Rev.  Bishop  Roots  .  .  .  . 

II.  The  Rev.  Pres.  K.  Ibuka  . 

III.  The  Rev.  V.  S.   Azariah  .  .  .  . 

The   Demands    made   on    the    Church    by   the   Present 
Missionary  Opportunity — 
I.  Mr.  George  Sherwood  Eddy 
II.  The  Rev.  Professor  James  Denney,  D.D. 
The  Sufficiency  of  God — 

I.  The  Right  Rev.  Bishop  Brent,  D.D. 
II.  The  Rev.  R.  F.  Horton,  D.D. 
Valedictory    Address.      Sir    Andrew    Fraser,    K. C.S.I. 

LL.D 

Closing  Address.    John  R.  Mott,  LL.D. 
General  Index    ..... 


PAGE 

289 
294 
306 

316 
322 

330 
336 

342 
347 
353 


PART  1 

HISTORY 


OF   THE 


CONFERENCE 


By  the  Rev.  GEORGE  ROBSON,  D.D. 


COM.  IX. —  I 


HISTORY 
OF   THE    CONFERENCE 

THE  PREPARATION  FOR  THE 
CONFERENCE 

Previous  Conferences — Initial  Steps — Constitution  and  Character  of  the 
Conference — International  Committee — The  Eight  Commissions — 
Parallel  Conference  and  other  Meetings — Awakening  Public  Interest 
— The  News  Sheet — Finance — Prayer 

Previous  Conferences 

The  significance  of  the  World  Missionary  Conference  will 
be  set  in  a  clearer  light  by  a  brief  retrospect  of  previous 
Conferences  of  an  interdenominational  character  convened 
to  discuss  foreign  missions.  They  originated  apparently  in 
the  year  1854.  The  first  was  occasioned  by  the  visit  of 
Dr.  Alexafider  Duff  to  America,  and  was  held  on  4th  and 
5th  May  in  the  hall  of  Dr.  Alexander's  Church  in  New 
York.  It  was  attended  by  150  members,  including  eleven" 
missionaries  and  eighteen  officers  of  .various  Missionary 
Societies  and  Boards.  Besides  the  scriptural  basis  of  missions, 
three  questions  of  missionary  policy  were  discussed : — the  f?^ 
question  of  concentrating  or  scattering  labourers,  the  question 
of  different  Boards  planting  stations  on  the  same  ground,  and 
the  question  of  multiplying  and  preparing  labourers.  The 
second  Conference  was  held  in  London  on  12th  and  13th 
October  of  the  same  year.  Members  of  all  the  principal 
Societies  were  present,  but,  as  at  New  York,  the  range  of 

3 


4  HISTORY  OF  THE  CONFERENCE 

discussion  was  limited,  the  main  result  being  the  promotion 
of  brotherly  feeling  and  a  helpful  interchange  of  opinion  on 
a  few  points. 

In  i860  a  Conference  was  held  at  Liverpool  from  19th 
to  23rd  March.  It  was  attended  by  126  members,  of  whom 
twenty  were  missionaries,  one  an  Indian,  the  Rev.  Behari  Lai 
Singh,  and  several  were  officials  of  Missionary  Societies.  At 
the  day  meetings,  which  were  private,  a  considerable  number 
of  topics  were  freely  discussed ;  the  evening  meetings  were 
public  and  were  well  attended.  The  volume  containing  the 
record  of  the  Conference  has  still  a  fresh  interest  for  students 
of  missions. 

Eighteen  years  later,  in  1878,  a  similar  but  somewhat 
larger  gathering  was  held  in  the  Conference  Hall,  Mildmay 
Park,  London,  from  21st  to  26th  October.  It  consisted  of 
158  delegates,  representing  thirty-four  Missionary  Societies, 
eleven  of  them  non-British.  "  At  this  Conference  missions 
were  discussed  geographically,  with  a  view  to  exhibiting  the 
extent  and  effectiveness  of  their  work.  The  Report  of  this 
Conference  is  also  still  a  most  readable  volume. 

A  great  advance  took  place  in  1888.  In  celebration  of 
the  centenary  of  modern  Protestant  missions,  an  attempt 
was  made  to  convene  a  world-wide  Missionary  Conference.  (fjj/|j 
It  included  representatives  from  fifty-three  British  Societies, 
sixty-seven  American  Societies,  eighteen  "Continental,  and 
two  Colonial.  But  the  representation  was  not  proportional. 
There  were  1341  British  delegates,  132  from  America, 
eighteen  from  the  Continent,  and  three  from  the  Colonies. 
Five  open  Conferences  and  twenty-two  sectional  meetings 
were  held  in  Exeter_Hall  and  adjoining  rooms,  the  meetings  " 
lasting  from  9th  to  19th  June.  The  object  of  this  Con- 
ference, which  was  designated  the  "  Centenary  "  Conference, 
was  to  diffuse  information  regarding  the  missionary  enterprise 
throughout  the  world,  to  promote  fellowship  and  co-operation 
among  those  engaged  in  it,  and  to  impress  on  the  mind  of 
the  Church  a  sense  of  its  importance  and  fruitfulness.  The 
two  volumes  containing  a  full  report  of  the  Conference 
furnished  a  new  and  illuminating  conspectus  of  missionary 
work  throughout  the  world,  and  had  a  large  sale. 


PREPARATION  FOR  THE  CONFERENCE  5 

The  success  of  this  Conference  suggested  the  holding  of  a 
similar  gathering  after  ten  years  on  the  other  side  of  the 
Atlantic,  but  for  various  reasons  the  convening  of  the 
Conference  at  New  York  had  to  be  delayed  till  1900.  It 
was  designated  an  "  Ecumenical "  Conference,  not  as  claiming. 
to  be  representative  of  all  portions  of  the  Christian  Church, 
but  because  it  represented  mission  work  in  all  parts  of  the  ' 
inhabited  world.  The  Conference  was  composed  of  about 
1500  delegates  appointed  by  the  American  and  Canadian 
Societies,  together  with  about  200  delegates  from  British  and 
Continental  and  other  foreign  Societies,  and  600  foreign 
missionaries.  They  represented  115  Societies  and  forty-eight'; 
different  countries.  Meetings  were  held  from  21st  April  /]/_(/ 
till  ist  May  in  the  Carnegie  Hall  and  various  neighbouring 
churches — in  all,  over  seventy  principal  and  sectional  meetings. 
The  programme  was  encyclopaedic  as  regards  the  variety  of 
missionary  topics  dealt  with  in  these  meetings.  The  number 
of  visitors  from  all  parts  was  enormous,  over  50,000  tickets 
being  issued.  The  sectional  and  overflow  meetings  were  y^  w 
well  attended,  and  the  Carnegie  Hall,  which  holds  3600, 
was  always  crowded  to  excess.  The  two  goodly  volumes, 
containing,  besides  the  story  of  the  Conference,  the  papers 
read  and  addresses  delivered,  are  a  valuable  treasury  of 
information  and  argument  relating  both  to  the  theory  and 
practice  of  missions. 

It  is  beyond  the  scope  of  this  sketch  to  refer  to  conferences 
on  the  mission  field  or  to  the  standing  conferences  or  joint 
committees  for  counsel  and  reference  which  have  been 
established  on  the  Continent  and  in  America  and  London. 
The  former  are  dealt  with  in  Chapter  III.  and  the  latter  in 
Chapter  VI.  of  the  Report  of  Commission  VIII. 

Initial  Steps 

After  the  New  York  Conference  of  1900,  the  hope  of 
another  missionary  conference  after  an  interval  of  ten  years 
was  entertained  by  many,  but  for  the  realisation  of  this  hope 
no  provision  had  been  made.  The  initiation  of  action 
seemed   almost   accidental.     Early   in    1906,    the   Rev.   J. 


6  HISTORY  OF  THE  CONFERENCE 

Fairley  Daly,  Honorary  Secretary  oi  the  Livingstonia 
Mission  of  the  United  Free  Church  of  Scotland,  writing 
about  another  matter  to  Mr.  Robert  Speer,  Secretary  of  the 
Presbyterian  Board  of  Foreign  Missions  in  New  York,  asked 
incidentally  whether  the  Mission  Boards  of  America  had  any 
plans  or  views  as  to  the  holding  of  another  Conference. 
This  letter  Mr.  Speer  submitted  at  the  next  stated  meeting 
of  the  secretaries  of  the  Mission  Boards  in  America,  and  was 
instructed  to  reply  that  they  would  heartily  welcome  the 
holding  of  a  Missionary  Conference  in  Great  Britain  in 
1 9 ID.  Following  on  the  receipt  of  this  information,  a 
meeting  was  held  in  Glasgow  of  the  Conveners  of  seven 
Missionary  Societies  in  Scotland,  who  resolved  to  invite  the 
various  Foreign  Mission  committees  or  boards  in  Scotland 
to  appoint  three  of  their  number  as  delegates  to  a  conference 
to  consider  the  question  thus  raised.  This  conference  was 
held  in  Edinburgh  on  29th  January  1907,  under  the 
Presidency  of  the  late  Lord  Overtoun,  and  was  attended 
by  thirty-seven  delegates  representing  twenty  Missionary 
Societies.  It  was  unanimously  agreed  that  a  Missionary 
Conference  should  be  held  in  Edinburgh  in  June  19 10, 
and  to  request  the  various  Foreign  Mission  Societies  in 
Great  Britain  and  Ireland  to  nominate  each  two  delegates, 
with  an  additional  delegate  for  every  hundred  or  fraction  of 
a  hundred  missionaries  supported  by  them  beyond  the  first 
hundred,  to  form  the  General  Committee,  with  power  to 
make  all  the  necessary  arrangements.  The  first  meeting 
of  the  General  Committee  was  held  on  12th  June  1907, 
the  Committee  consisting  of  seventy-two  delegates  appointed 
by  thirty-seven  Societies.  The  Rev.  James  Buchanan, 
Foreign  Mission  Secretary  of  the  United  Free  Church  of 
Scotland,  and  the  Rev.  A.  B.  Wann  of  the  Church  of 
Scotland  Foreign  Mission,  were  appointed  joint  Secretaries, 
and  a  beginning  was  made  in  the  appointment  of  the 
Executive.  At  the  next  meeting  on  loth  October  1907, 
Lord  Balfour  of  Burleigh  was  elected  President  of  the 
Conference,  various  committees  were  appointed,  and  it  was 
also  agreed  to  request  the  "  Committee  on  Reference  and 
Counsel  "   representing  the  Boards  of  Foreign   Missions  in 


PREPARATION  FOR  THE  CONFERENCE     7 

the  United  States  and  Canada,  to  act  as  a  sub-committee 
for  the  United  States  and  Canada.  This  committee  was 
afterwards  enlarged,  and  became  the  Executive  Committee 
for  America.  At  a  subsequent  meeting,  Lord  Reay,  Lord 
Overtoun,  and  Sir  John  H.  Kennaway,  Bart.,  were  appointed 
Vice-Presidents  of  the  Conference,  and  on  Lord  Overtoun's 
lamented  death  in  February  1908,  Sir  Andrew  H.  L.  Fraser, 
K.C.S.L,  was  appointed  in  his  place.  Communications  were 
also  opened  with  the  Missionary  Societies  on  the  Continent, 
and  their  cordial  co-operation  was  promised. 

Constitution  and  Character  of  the  Conference 

The  initial  steps  were  taken  on  the  general  assumption 
that  the  Edinburgh  Conference  would  follow  largely  the 
lines  of  the  New  York  Conference,  with  such  new  adapta- 
tions as  the  experience  gathered  at  New  York  or  the  further 
developments  in  the  missionary  enterprise  might  suggest. 
But  it  soon  became  clear  that  the  whole  plan  of  the 
Conference  demanded  most  serious  consideration,  if  the 
opportunity  was  to  be  seized  for  rendering  an  effective 
service  to  the  cause  of  missions.  One  fundamental 
question  was  the  basis  of  membership.  In  no  previous 
Conference  had  the  membership  been  confined  to  officially 
appointed  delegates  from  recognised  Societies  or  the 
numbers  determined  on  a  principle  of  proportion ;  the 
representative  character  of  the  gathering  had  accordingly 
been  comparatively  indefinite.  It  was  resolved  that  lepre- 
sentation  in  the  Edinburgh  Conference  should  be  confined 
to  Societies  having  agents  in  the  foreign  field  and  expending 
on  foreign  missions  not  less  than  ;^2ooo  annually,  and  that 
such  Societies  should  be  entitled  to  an  additional  delegate 
for  every  additional  ^4000  of  foreign  mission  expenditure. 
It  is  a  notable  fact  that  both  America  and  the  Continent, 
as  well  as  Great  Britain,  sent  the  full  quota  of  delegates  to 
which  the  Societies  were  entitled  under  this  rule.  In 
addition  to  these  delegates,  about  a  hundred  places  were 
reserved  for  members  specially  appointed  by  the  British, 
American,  and  Continental  Executives. 


8  HISTORY  OF  THE  CONFERENCE 

Closely  associated  with  the  basis  of  membership  was  the 
determination  of  the  character  of  the  Conference.  The 
Conferences  of  1888  and  1900  had  been  chiefly  great 
missionary   demonstrations    fitted    to    inform,  educate,   and 

«-^  i  impress.  It  was  felt,  however,  that  the  time  had  now  come 
for  "a  more  earnest  study  of  the  missionary  enterprise,  and 
that  without  neglecting  the  popular  demonstrational  uses  of 
such  a  gathering,  the  first  aim  should  be  to  make  the 
Conference  as  far  as  possible  a  consultative  assembly.  It 
is  a  striking  fact  that  when  the  British  Executive  Committee 
met  to  receive  from  their  sub-committee  the  report  which 
strongly  advised  this  line  of  procedure,  they  at  the  same  time 
received  from  the  American  Executive  an  entirely  independent 
communication  recommending  practically  the  very  same  line 
of  action.     It  was  accordingly  unanimously  agreed  to. 

From  the  constitution  and  character  of  the  Conference  as 
thus  determined,  three  things  inevitably  followed.  They 
were  formally  recognised  and  given  effect  to  at  the  meeting 
of  the  International  Committee  referred  to  in  the  next 
paragraph.  The  first  was  the  determination  of  the  subject- 
matter  of  conference.  In  view  of  the  fact  that  the  Mis- 
sionary Societies  to  be  represented  were  organised  for  work 
of  varying  scope  and  purpose,  it  was  necessary  to  confine 
the  purview  of  the  Conference  to  work  of  the  kind  in  which 

^  all  were  united ;  and  accordingly  the  subject  of  the  delibera- 
tions of  the  Conference  was  defined  as  missionary  work 
among  non-Christian  peoples.  The  second  was  that  to  deal 
with  all  the  important  aspects  of  this  work  would  be  simply 
impossible,  and  that  the  discussion  must  be  confined  to  the 
most  urgent  and  vital  problems  confronting  the  Church  in 
"prosecuting  it.  And  the  third  was  that  no  expression  of 
opinion  should  be  sought  from  the  Conference  on  any  matter 

M  involving  any  ecclesiastical  or  doctrinal  question  on  which 

'"■    those  taking  part  in  the  Conference  differed  among  themselves. 

'-^  International  Committee 

The  decisions  as  to  the  constitution  and  character  of  the 
Conference  involved  a  new  line  of  preparation.     What  was 


PREPARATION  FOR  THE  CONFERENCE     9 

now  in  view  was  no  longer  a  local  demonstration  but  an 
international  school  of  mission  study  and  counsel.  The  ^ 
communication  from  the  American  Executive  was  ac- 
companied by  a  suggestion  that  the  framing  of  the 
programme  for  the  Conference  and  the  arrangements  for 
carrying  it  out  should  be  placed  in  the  hands  of  an  inter- 
national committee,  and  the  fitness  of  this  suggestion  was 
immediately  recognised  both  by  the  British  and  the 
Continental  Executives.  An  international  committee  was 
accordingly  appointed,  consisting  of  ten  members  from 
Britain,  five  from  America,  and  three  from  the  Continent. 
They  met  at  Oxford  (one  continental  delegate,  however, 
being  unable  to  attend)  on  Tuesday,  June  14,  in  the 
Wycliffe  Hall,  kindly  placed  at  their  disposal  by  Dr. 
Griffith  Thomas,  the  Principal,  and  continued  together  in 
residence  there  until  Saturday,  holding  continuous  meetings 
morning,  afternoon,  and  evening,  and  spending  much  time  in 
united  prayer  for  the  leading  of  the-  Spirit  in  all  the  prepara- 
tions for  the  Conference.  Three,  or  rather  four,  important 
matters  were  determined  at  Oxford.  The  first  was  the 
choice  of  the  subjects  on  which  the  attention  of  the 
Conference  should  be  concentrated.  The  second  was  the 
resolution  to  prepare  for  the  due  presentation  of  these 
subjects  to  the  Conference  by  extensive  enquiry  and  careful 
study  on  the  part  of  Commissions  appointed  for  this 
purpose.  The  third  was  the  selection  of  the  men  and 
women  who  should  be  asked  to  act  on  the  various 
Commissions ;  and  the  fourth  was  the  appointment  of  a 
Secretary  who  should  give  his  whole  time  to  the  work  of 
preparation  for  the  Conference.  In  connection  with  this 
last  item,  it  may  be  explained  that  the  Rev.  A.  B.  Wann  had 
left  in  the  beginning  of  the  year  for  Calcutta  to  fulfil  a 
special  request  made  to  him  to  undertake  the  Principalship 
of  the  Scottish  Churches  College  for  the  first  year  under  the 
new  arrangements  ;  and  that  the  Rev.  James  Buchanan,  the 
other  honorary  secretary,  had  fallen  seriously  ill  (he  died  in 
September),  and  was  unable  to  attend  the  meeting  at  Oxford. 
At  the  last  moment,  Mr.  J.  H.  Oldham,  then  Secretary  of 
the  Mission  Study  Council  of  the  United  Free  Church  of 


10  HISTORY  OF  THE  CONFERENCE 

Scotland,  was  asked  to  go  to  Oxford  to  act  in  Mr. 
Buchanan's  stead.  As  the  work  to  be  done  became  clear 
to  the  International  Committee,  it  was  evident  that  a 
Secretary  would  require  to  be  appointed  who  could  give  his 
whole  time  to  it,  and  the  conspicuous  ability  and  spiritual 
insight  shown  by  Mr.  Oldham,  as  well  as  his  high  ideal  of 
the  proper  aims  of  the  Conference,  so  impressed  the 
members  of  the  Committee  that  by  a  common  impulse  they 
with  one  accord  requested  him  to  undertake  this  olitice. 
To  guide  the  Secretary  in  carrying  out  the  resolutions  of  the 
International  Committee,  and  to  maintain  intercommunica- 
tion between  its  members,  as  well  as  to  act  on  its  behalf 
in  any  urgent  matter,  a  Central  Advisory  Committee  of  five 
members  resident  in  Britain  was  appointed.  The  action 
taken  by  the  International  Committee  was  cordially 
approved  by  the  different  Executives,  and  some  sub- 
Committees,  which  had  been  appointed  in  the  earlier  stages 
of  the  movement,  were  now  either  discharged  or  re-arranged 
in  accordance  with  the  method  of  procedure  which  had 
now  been  matured. 

The  Eight  Commissions 

Eight  subjects  were  selected  at  Oxford  for  enquiry  and 
study  by  Commissions  who  should  report  to  the  Conference. 
It  was  agreed  that  each  Commission  should  consist  of  twenty 
members,  and  that  the  Chairman  of  each  Commission  should 
guide  its  procedure  and  have  the  final  decision  of  all  ques- 
tions which  might  arise.  It  was  further  arranged  that  the 
members  resident  in  the  same  country  with  the  Chairman 
should  form  the  Executive  of  the  Commission,  and  that  the 
members  resident  on  the  other  side  of  the  Atlantic,  one  of 
whom  should  be  Vice-Chairman,  should  form  an  advisory 
and  co-operative  council.  This  arrangement  worked  most 
harmoniously,  and  was  found  advantageous.  To  select  the 
men  and  women  for  these  Commissions  was  a  task  too 
important  and  difficult  to  be  completed  at  Oxford,  but  so 
much  prof^ress  was  made  that  its  completion  by  means  of 
correspondence    was    not    long    delayed        It    was    a   most 


PREPARATION  FOR  THE  CONFERENCE     ii 

encouraging  token  of  Divine  guidance  and  favour  that  not 
more  than  one  in  fifteen  of  those  asked  decUned  the  onerous 
service  requested  of  him.  In  selecting  the  members,  regard 
had  to  Be  paid  to  the  fact. that  they  would  require  to  meet 
frequently  for  consultation  and  discussion.  This  prevented 
the  inclusion  of  many  missionaries  actually  on  the  staff  of 
foreign  service,  but  on  every  Commission  there  were  those 
who  had  had  large  missionary  experience,  while  it  was 
obviously  desirable  that  the  main  body  of  each  Commission 
should  consist  of  those  whose  outlook  upon  the  world-field 
was  detached  from  special  experience  or  interest  in  a 
particular  country.  But  in  every  Commission  the  earnest 
endeavour  was  made  to  gather  up  and  present  in  summary 
form  the  results  of  the  largest  experience  and  best  thought 
of  missionaries  in  the  field.  As  soon  as  the  line  of  enquiry 
was  determined  on,  a  carefully  drawn  set  of  questions  was 
addressed  to  missionaries  all  over  the  world,  nearly  all  of 
whom  had  been  recommended  as  suitable  correspondents  to 
the  Commission  by  the  Societies  with  which  they  were  con- 
nected. The  response  from  the  missionaries  was  altogether 
remarkable,  not  only  in  respect  of  the  generous  willinghood 
and  interest  manifested,  but  in  respect  of  the  care  bestowed 
upon  the  replies  and  their  intrinsic  value.  It  is  a  striking 
testimony  to  the  earnestness  and  diligence  with  which  all 
the  eight  Commissions  prosecuted  their  task,  that  they 
succeeded  in  completing  their  enquiries  and  framing 
and  issuing  their  reports  in  time  for  their  perusal  by 
the  members  prior  to  the  assembling  of  the  Conference. 
The  list  of  members  of  each  Commission,  as  well  as  of 
its  correspondents,  is  given  in  the  volume  containing  its 
Report,  but  it  may  be  well  to  record  here  the  subjects  and 
chairmen  of  the  eight  Commissions. 

Commission  I. — Carrying  thk  Gospel  to  all  the 
non-Christian  World.  Chairman  :  John  p  Mntt,  T.T,  P., 
New  York.  Vice-Chairmen  :  Pastor  Dr.  Julius  Richter, 
Belzig ;  the  Rev.  George  Robson,  D.D.,  Edinburgli. 

Commission  II. — The  Church  in  the  Mission  Field. 
Chairman :  The  Rev.  J.  C.  Gibson,  D.D.,  Swatow.  Vice- 
Chairman  :  The  Rev.  Bishop  Lambuth,  D.D.,  Nashville. 


12  HISTORY  OF  THE  CONFERENCE 

Commission  HI. — Education  in  Relation  to  the 
Christianisation  of  National  Life.  Chairman :  The 
Rt.  Rev.  Bishop  of  Birmingham,  D.D.  Vice-Chairman : 
The  Rev.  Professor  Edward  C.  Moore,  D.D.,  Harvard 
University. 

Commission  IV. — The  Missionary  Message  in  Rela- 
tion to  Non-Christian  Religions.  Chairman :  The 
Rev.  Professor  D.  S.  Cairns,  D.D.,  Aberdeen.  Vice- 
Chairman  :  Robert  E.  Speer,  D.D.,  New  York. 

Commission  V. — The  Preparation  of  Missionaries. 
Chairman :  Principal  W.  Douglas  Mackenzie,  D.D.,  Hart- 
ford. Vice-Chairman :  The  Rev.  J.  O.  F.  Murray,  D.D., 
Selwyn  College,  Cambridge. 

Commission  VI. — The  Home  Base  of  Missions. 
Chairman :  The  Rev.  James  L.  Barton,  D.D.,  Boston. 
Vice-Chairmen :  The  Rev.  J.  P.  Maud,  Bristol ;  Sir  George 
W.  Macalpine,  Accrington. 

Commission  VII. — Missions  and  Governments.  Chair- 
man :  The  Rt.  Hon.  Lord  Balfour  of  Burleigh,  K.T.  Vice- 
Chairman  :  The  Hon.  Seth  Low,  LL.D.,  New  York. 

Commission  VIII. — Co-operation  and  the  Promotion 
of  Unity.  Chairman  ;  Sir  A.  H.  L.  Fraser,  K.C.S.I.,  LL.D., 
Alyth.     Vice-Chairman  :  Mr.  Silas  McBee,  New  York. 

Parallel  Conference  and  other  Meetings 

When  it  was  decided  that  the  Conference  should  be  of 
a  representative  and  deliberative  character,  the  only  doubt 
attaching  to  the  decision  was  whether  such  a  Conference 
would  satisfy  both  the  needs  and  the  opportunities  of  the 
occasion.  The  question  of  supplementary  gatherings  was 
accordingly  left  over  for  future  decision.  It  soon  became 
evident  that  they  would  be  necessary.  The  utmost  accom- 
modation available  in  the  largest  suitable  place  of  meeting 
would  not  leave  more  than  a  thousand  places  free  for  others 
than  delegates,  and  the  consideration  due  to  delegates' 
wives,  missionaries,  hosts  and  hostesses,  and  the  press,  would 
not  leave  room  for  even  a  most  meagre  representation  of 
missionary  helpers  at  home,  to  say  nothing  of  the  general 


PREPARATION  FOR  THE  CONFERENCE     13 

Christian  public.  At  the  same  time  the  requests  for  in- 
formation as  to  admission  which  were  pouring  in  from  all 
quarters  showed  that  the  numbers  desiring  to  attend  would 
fill  the  one  hall  many  times  over.  It  was  also  obviously 
of  importance  that  not  only  ministers  and  office-bearers^ 
but  leaders  in  missionary  interest  and  effort  in  the  ordinary 
membership  of  the  Church,  should  have  the  opportunity  of 
receiving  the  larger  and  clearer  outlook  and  the  fresh 
inspiration  which  might  be  communicated  from  contact 
with  the  foremost  missionary  workers  and  thinkers  in  the 
world.  And  further,  it  was  felt  that  the  special  character 
of  the  Conference  was  not  fully  expressive  of  the  scope  of 
the  missionary  enterprise  and  of  its  appeal  to  the  Church. 
However  imperative  its  demand  for  careful  study  and  united 
counsel  by  experts,  it  claimed  also  the  earnest  observation  -/ 
and  thought  of  the  whole  membership  of  the  Church.  The 
enterprise  cannot  be  carried  forward  without  the  interest 
and  help  of  all,  and  therefore  requires  to  be  continually 
presented  to  the  Church  generally  in  ways  fitted  to  teach  -^ 
a  larger  obedience  and  a  stronger  faith.  These  considera- 
tions determined  the  holding  of  a  parallel  Conference.  The 
idea  determining  its  general  plan  was  that  of  a  school  for 
missionary  study  and  stimulus.  It  was  arranged  that  the 
Reports  of  the  Eight  Commissions  should  form  the  basis  V^^r/^ 
of  addresses  at  the  forenoon  sessions,  a  series  of  addresses 
on  the  leading  points  of  each  Report  being  given  by  selected 
members  of  the  Commission,  while  the  afternoons  should  "^^ 

be  allotted  to  sectional  meetings,  and  the  evenings  to  special      v^^; 
addresses,  as  in    the  Assembly  Hall.     The  place  selected  P^ 

for  it  was  the  Synod  Hall,  so  called  from  being  formerly  ^ 

the  place  of  meeting  of  the  Synod  of  the  United  Presbyterian 
Church.^  This  hall,  though  holding  two  or  three  hundred 
more  than  the  Assembly  Hall,  was  not  so  suitable  for  a 
deliberative  gathering,  nor  did  it  possess  so  much  convenient 
auxiliary  accommodation.  But  it  was  eminently  suitable  for 
a  large  conference  at  which  the  speaking  was  entirely  from 
the  platform.     In  order  to  secure  the  attendance  of  those 

1  After  the  union  with  the  Free  Church,  constituting  the  United  Free 
Church,  the  property  was  sold  to  the  Corporation  of  Edinburgh. 


14  HISTORY  OF  THE  CONFERENCE 

for  whom  this  Conference  was  planned,  the  tickets  of  ad- 
mission were  allocated  to  the  various  Missionary  Societies 
in  proportion  to  the  number  of  their  official  delegates,  and 
the  Societies  were  asked  to  place  them  in  the  hands  of  such 
local  leaders  and  workers  as  were  likely  to  be  educated  and 
inspired,  through  the  meetings,  to  more  effective  service  in 
the  home  field.  By  the  co-operation  of  the  various  Societies, 
these  aims  were  largely  realised. 

It  became  apparent,  however,  as  the  time  for  the  Con- 
ference drew  near,  that  even  the  Synod  Hall  meetings  v/ould 
not  suffice  to  meet  the  requirements  of  the  public  who 
desired  to  share  in  the  privilege  and  stimulus  of  the  gather- 
ing. The  Tolbooth  Church  or  Assembly  Hall  of  the 
Church  of  Scotland,  which  holds  about  1300,  was  most 
kindly  placed  at  the  disposal  of  the  Conference,  and  ar- 
rangements were  made  for  holding  a  series  of  public 
meetings  in  the  evening  which  should  be  open  to  all  and 
sundry. 

There  was  a  special  development  in  another  direction. 
Medical  missions  were  duly  dealt  with  wherever  they  fell 
under  the  observation  of  the  Commissions,  but  those 
specially  interested  in  medical  missions  felt  that  something 
more  was  necessary  and  would  prove  advantageous  at  such 
a  time.  Arrangements  were  accordingly  made  for  the 
holding  of  a  sectional  Conference  for  the  discussion  of 
special  questions  relating  to  medical  missions. 

Awakening  Public  Interest 

From  an  early  stage  of  the  preparations  attention  was 
directed  to  arousing  the  interest  of  the  Christian  public  in 
the  forthcoming  Conference.  This  was  necessary  in  order 
to  secure  a  full  and  balanced  representation  of  friends  of 
missions  from  all  quarters,  as  well  as  to  enlist  their  prayers 
and  support.  It  was  necessary  also  in  order  to  prepare  the 
mind  and  heart  of  the  Christian  public  for  reaping  the  full 
benefit  of  such  an  occasion.  The  soil  must  be  prepared  for 
the  good  seed  if  a  rich  harvest  was  to  be  secured.  The  Church 
must  know  what  was  happening,  look    forward  to  the  op- 


PREPARATION  FOR  THE  CONFERENCE     15 

portunity  of  the  gathering,  appreciate  its  significance,  and 
be  ready  to  receive  its  message.  In  two  ways  the  endeavour 
was  made  to  focus  attention  on  the  forthcoming  Conference. 
The  one  was  through  the  public  press.  The  editors  of 
many  daily  and  weekly  newspapers  cordially  welcomed 
interviews  with  representatives  of  the  Conference,  and  many 
of  them,  from  The  Times  downward,  inserted  a  number 
of  articles  concerning  it.  Articles  appeared  also  in  monthly 
and  quarterly  periodicals  both  of  a  missionary  and  general 
character.  Similar  articles  appeared  in  the  American  and 
Continental  press. 

The  other  method  employed  was  that  of  public  meetings. 
The  visits  of  Sir  Andrew  Fraser,  Dr.  Richter  and  Mr.  Oldham 
to  America  during  the  eighteen  months  preceding  the 
Conference  were  utilised  for  this  purpose.  So  also  was  the 
visit  of  Mr.  Speer  to  Scotland  to  deliver  the  Duff  Missionary 
Lectures  early  in  1910.  It  v,-as  naturally  in  Scotland  that 
this  method  was  most  largely  used.  In  upwards  of  a 
hundred  places  meetings,  for  the  most  part  crowded  and 
enthusiastic,  were  held  to  call  forth  the  interest  of  the  Church 
in  the  present  crisis  of  missions. 

The  "  News  Sheet  " 

Something  more  was  necessary  than  to  awaken  interest. 
It  had  to  be  conserved  and  deepened  and  guided  into 
helpful  action.  It  was  seen  that  an  effective  means  of 
securing  this  end  would  be  to  supply  full  information  of  all 
the  arrangements  for  the  Conference  as  they  were  matured 
step  by  step,  and  at  the  same  time  to  set  forth  various 
aspects  of  its  significance  for  the  advancement  of  the 
Kingdom  of  God.  The  better  the  plan  and  design  of 
the  Conference  were  understood,  the  deeper  would  be  the 
interest,  the  clearer  the  vision  of  its  opportunities,  and  the 
more  earnest  and  definite  the  prayer  on  its  behalf.  This  led 
to  the  publication  of  the  Nezvs  Sheet,  a  tastefully-printed, 
octavo  pamphlet,  of  from  sixteen  to  twenty-four  pages  with 
cover,  which  was  issued  monthly  from  October  1909  to 
May  19 10.      It  attained  a  circulation  of  over  8000,  and  was 


l6  HISTORY  OF  THE  CONFERENCE 

not   only   greatly  prized,   but   was  most    helpful   in  every 
way. 

Finance 

It  was  estimated  that  to  cover  the  expenses  of  the  Cott' 
ference  falling  upon  the  Central  Office,  a  sum  of  ;^7ooo 
would  be  required.  The  American  Executive  generously 
undertook  from  the  outset  to  meet  all  the  outlays  connected 
with  the  work  of  preparation  in  America,  and  such  as  might 
be  involved  in  the  presence  of  some  of  their  delegates  from 
the  foreign  field.  The  expenses  on  the  Continent  were  also 
largely  met  by  Continental  resources.  The  appeal  for  the 
necessary  funds  met  in  Britain  with  a  prompt  and  generous 
response,  which,  although  not  equal  to  the  sum  named, 
proved  in  the  event  sufficient  to  cover  the  actual  outlay. 

[^Prayer 

Undoubtedly  the  most  important  and  the  most  fruitful  of 
all  the  preparations  for  the  Conference  was  the  prayer  offered 
on  its  behalf.  From  the  very  first  the  prospect  of  such  a 
gathering  stirred  the  hearts  of  those  who  were  looking  forward 
to  it  with  a  conviction  of  the  greatness  of  its  possibilities, 
which  compelled  to  prayer.  The  first  official  statement  and 
appeal  which  was  sent  out  contained  an  earnest  request  for 
prayer.  This  was  largely  responded  to,  and  in  some  places 
prayer  for  the  Conference  was  offered  regularly  in  weekly 
gatherings  for  two  years  before  the  Conference  met.  The 
response  from  the  mission  field  was  very  marked.  About 
2 coo  missionaries  were  communicated  with  in  connection 
with  the  queries  of  the  different  Commissions,  and  all  of 
these  were  specially  invited  in  the  communications  addressed 
to  them  to  help  together  by  prayer.  A  small  letter-pamphlet 
was  prepared  fully  a  year  before  the  Conference  setting  forth 
the  call  to  prayer,  and  enumerating  various  topics  so  arranged 
as  to  be  suitable  for  use  as  a  weekly  cycle,  and  of  these 
upwards  of  40,000  were  supplied  free.  Early  in  19 10, 
another  similar  pamphlet  adapted  to  the  more  matured 
arrangements  was  issued.     These  were  suppUed  to  all  who 


PREPARATION  FOR  THE  CONFERENCE     17 

asked  for  them,  and  more  than  33,000  went  into  circulation. 
And  at  Whitsuntide,  in  response  to  special  appeals  sent 
out  by  the  Archbishops  of  the  Church  of  England,  the 
Moderators  of  the  Scottish  Churches  and  representative  men 
of  other  Churches,  Sunday  15  th  May  was  very  widely 
observed  throughout  the  land  as  a  day  of  special  intercession 
on  behalf  of  the  Conference.  At  the  Edinburgh  Office  for 
several  months  before  the  Conference,  the  secretaries  and 
assistant  heads  of  the  staff  met  daily  for  prayer.  In  the 
whole  process  of  preparation,  there  was  a  continual  experience 
of  the  guiding  and  helping  hand  of  God,  which  was  nothing 
less  than  a  continual  and  growing  experience  of  answer  to 
prayer.  Difficulties  were  overcome,  perils  were  averted, 
disappointments  proved  stepping  stones  to  better  events, 
needs  were  met,  and  from  point  to  point  new  encourage- 
ments were  given  which  strengthened  faith  and  formed  an 
incentive  to  ask  for  still  greater  things.  The  Conference 
can  only  be  interpreted  aright  by  those  who  recognise  in  it 
the  answer  to  world-wide,  united,  and  constant  prayer. 


COM.  IX. — 2 


GENERAL  ACCOUNT   OF  THE 
CONFERENCE 

In  this  account  it  is  not  intended  to  attempt  either  a 
pictorial  description  or  a  complete  narrative  of  the  pro- 
ceedings, but  simply  such  brief  notes  as  may  be  useful  for 
keeping  in  memory  the  setting  and  the  special  features  of 
that  great  gathering. 

Edinburgh  was  a  fitting  place  of  meeting.  In  the  earlier 
missionary  enterprise  which  evangelised  Europe  no  country 
was  more  prominent  than  Scotland,  and  no  country  has  in 
proportion  to  its  size  contributed  to  the  evangelisation  of 
the  world  during  the  last  century  so  large  a  number  of 
distinguished  and  devoted  missionaries.  The  beauties  of 
the  capital  of  Scotland,  as  well  as  the  romance  of  history 
clinging  to  its  ancient  castle  and  palace  and  buildings, 
made  it  an  attractive  gathering-place  for  those  from  other 
lands ;  the  hospitality  of  its  citizens  transformed  the  city 
for  them  into  a  Christian  home ;  and  the  bright  sunshine, 
which  was  broken  only  by  a  brief  thunderstorm  one  after- 
noon, enhanced  the  welcome  of  the  city  and  the  comfort 
of  the  members  in  attending  the  meetings' 

Never  has  there  been  such  a  gathering  in  the  history  or 
the  Kingdom  of  God  on  earth.  Larger  numbers  have  often 
assembled  for  religious  purposes,  but  this  was  an  assembly 
in  which  every  delegate  represented  a  proportionate  con- 
tribution of  men  and  money  to  the  cause  of  missions. 
Forty-six  British  Societies  were  represented  by  slightly  over 
500  delegates;  sixty  American  Societies  also  by  ratherl 
more   than    500  delegates;  forty-one  Continental  Societies 

by    over     170    delegates;    and  twelve    S^Quth    African    and 

j8        "' 


GENERAL  ACCOUNT  OF  CONFERENCE  19 

Australasian    Societies    by    twenty-six    delegates.       These 
Societies   represented    practically   every   type   of    doctrine, 
worship    and    polity    included    in    the    Church    of    Christ, 
with   the   exception   of    the   Roman   Catholic    and   Greek 
Churches.     They    came   into    conference,    none    surrender- 
ing its  distinctive  testimony  or   practice,  but  all    recognis- 
ing   in    the    evangelisation    of     the    non-Christian    world 
a    common   task    in    which    they   stood   related    as  fellow- 
workers.       Never    before    had    the    Continental    Societies 
been    so    fully    represented   at    any    missionary   gathering. 
And    never   before    did    the    representatives    of    the    older 
churches  of  the  West  meet  with    so  many  representatives 
of  the  young  churches  of  the  East.     The  latter  were  present 
from    Japan,    Korea,    China,    Assam,    Burma,    India,    and 
Ceylon.       With    two    exceptions,    all    the    addresses    were 
delivered  in  English,  and  even  the  Japanese  delegate,  who 
on  these    occasions  used  an    interpreter,  afterwards  spoke 
in  remarkably  good  English.     An  unusually  large  proportion 
of  the    delegates  were    men   of  personal   distinction,    well 
known  by  name,  if  not  by  sight,  for  eminent  service  rendered 
in  the  mission-field,  in  literature,  in  church  work  at  home, 
or  in  public  affairs.     One  of  the  delightful  surprises  repeated 
more  than  once  daily  in  the  Conference  was  to  hear  a  well- 
known  name  announced  from  the  Chair,  the  name  of  one 
who  in  any  gathering  would  have  merited  a  seat  of  honour, 
and  to  see  in  response  a  delegate  emerge  quietly  from  a 
humble  place  in  some  crowded  back  bench. 

Such  a  gathering  naturally  excited  the  deepest  interest 
wherever  its  character  was  understood.  Evidences  of  this 
came  from  all  quarters.  A  most  sympathetic  and  appreci- 
ative message  from  the  King  was  read  at  the  opening  of 
the  Conference  :  and  the  reply  to  this  message,  signed  not 
only  by  the  British,  American  and  Continental  officials, 
but  also  by  representatives  of  the  delegates  from  Canada, 
Australia,  and  the  Union  of  South  Africa,  and  by  representa- 
tives of  the  delegates  from  the  native  Churches  in  Japan, 
Korea,  China,  Assam,  India  and  Africa,  was  received  by 
the  King  with  great  interest.  At  the  Municipal  Reception 
of  the  delegates  on  Monday  evening.  Bishop  La  Trobe  read 


20  HISTORY  OF  THE  CONFERENCE 

a  notable  message  ^  from  the  Imperial  German  Colonial 
Office.  A  letter  was  also  received  from  Ex  -  President 
Roosevelt,  and  was  read  to  the  Conference,  A  valuable 
letter  from  the  venerable  Dr.  Warneck  of  Halle,  and  another 
of  a  beautifully  fraternal  spirit  from  the  Roman  Catholic 
Bishop  of  Cremona  were  sent  to  individual  delegates,  who 
referred  to  them  in  the  Conference.  Besides  these,  there  were 
a  host  of  messages  of  greeting  and  welcome  from  representa- 
tive ecclesiastical  and  missionary  bodies,  as  well  as  from 
eminent  individuals.  Much  of  this  interest  was  undoubtedly 
awakened  through  the  well-informed  and  sympathetic  articles 
which  had  appeared  in  the  London  Times  and  other  leading 
newspapers,  as  well  as  in  monthly  and  quarterly  magazines 
of  all  kinds  in  Great  Britain,  America  and  the  Continent. 
The  interest  of  the  members  was  shown  by  the  presence  of 
some  eighty  reporters,  including  three  from  the  Times  office 
and  a  few  sent  specially  from  America. 

The  hall  selected  for  the  meeting  was  singularly  suitable. 
In  1 90 1,  after  the  union  between  the  Free  Church  and 
the  United  Presbyterian  Church  forming  the  United  Free 
Church,  the  old  Assembly  Hall  of  the  Free  Church,  which 
had  proved  admirably  adapted  for  a  deliberative  gathering, 
was  greatly  enlarged  so  as  to  furnish  ample  accommodation 
for  the  Assembly  of  the  enlarged  Church,  but  the  general 
design  remained  unchanged.  There  is  no  regular  platform  ; 
but  on  a  dais  on  the  northern  side  dividing  the  length  of 
the  hall,  and  raised  some  four  or  five  steps  above  the  floor, 
is  the  Moderator's  desk  and  chair,  with  two  chairs  on  either 
side,  and  immediately  in  front,  a  couple  of  steps  lower,  is 
the  Clerk's  table  with  five  chairs  before  the  Moderator's 
desk,  and  room   for  about   twenty   more  within  the  railed 

'  It  was  as  follows  :—*' The  German  Colonial  Office  is  following  the 
proceedings  of  this  World  Missionary  Conference  with  lively  interest, 
and  desires  that  it  be  crowned  with  blessing  and  success.  The  German 
Colonial  Office  recognises  with  satisfaction  and  gratitude  that  the  en- 
deavours for  the  spread  of  the  Gospel  are  followed  by  the  blessings  of 
civilisation  and  culture  in  all  countries.  In  this  sense,  too,  the  good 
wishes  of  the  Secretary  of  State  of  the  German  Imperial  Colonial  Office 
accompany  your  proceedings." 


GENERAL  ACCOUNT  OF  CONFERENCE     21 

enclosure.  The  benches  immediately  in  front  of  the  table 
rise  gradually  as  they  recede  to  the  other  side  of  the  hall, 
and  the  benches  on  either  side,  accommodating  the  larger 
portion  of  the  Assembly,  also  ascend  as  they  recede.  A 
speaker  rising  at  any  point  can  thus  easily  address  the  whole 
audience  and  directly  face  the  larger  half.  At  a  slight 
elevation  behind  the  Moderator's  chair  is  a  long  gallery 
extending  about  two-thirds  of  the  length  of  the  hall,  and 
this  gallery  together  with  the  whole  of  the  floor  of  the  house 
was  reserved  for  delegates.  To  right  and  left  were  higher 
galleries  reserved  for  wives  of  delegates  and  for  missionaries, 
and  facing  the  Moderator's  chair  Vv^as  a  large  gallery  appro- 
priated to  hosts  and  hostesses  and  the  public.  The  Assembly 
Hall  with  the  spacious  corridors  surrounding  it  is  part  of  a 
fine  block  of  buildings,  including  the  New  College  and  the 
High  Church.  On  entering  by  the  main  gateway  from  the 
Mound,  delegates  passed  through  the  fine  College  quad- 
rangle, with  its  statue  of  John  Knox  on  the  left,  to  the 
staircase  leading  up  to  the  front  corridor  of  the  Assembly 
Hall.  On  the  left  was  the  High  Church,  which  was  open 
continually  for  quiet  meditation,  prayer,  and  rest.  On  the 
right  were  classrooms  which  were  utilised  as  a  special  Post 
Office  and  for  Committee  purposes.  At  the  end  of  the 
front  corridor  at  the  top  of  the  staircase,  and  on  the  same 
level  with  the  Assembly  Hall,  was  the  Rainy  Hall,  which 
served  as  the  refreshment  room,  and  off  the  corridor  were 
a  large  writing  room,  enquiry  office,  bookstall  and  other 
rooms,  the  beautiful  library  over  the  main  gateway  being 
reserved  for  the  Business  Committee.  Generous  friends 
provided  for  the  decoration  of  the  College  quadrangle  and 
the  corridors  of  the  Assembly  Hall  with  plants  and  flowers, 
and  transformed  the  little  upper  quadrangle  beside  the  Rainy 
Hall  into  a  pleasant  garden  with  numerous  seats  for  the 
comfort  of  the  delegates  in  the  intervals  of  the  meetings. 
At  many  Conferences  the  attendance  fluctuates,  but  the 
attendance  at  this  Conference  remained  practically  solid 
from  beginning  to  end,  and  the  determination  to  miss 
nothing  seemed  to  grow  as  the  Conference  proceeded,  and 
culminated  in  its  closing  meeting. 


22  HISTORY  OF  THE  CONFERENCE 

The  course  of  the  meetings  can  be  told  shortly.  Mention 
may  be  made  of  four  meetings  prior  to  the  Conference 
proper  and  outside  of  it,  though  having  special  reference 
to  it.  On  the  afternoon  of  Monday,  13th  June,  a  prayer- 
meeting  was  held  in  the  Assembly  Hall,  which  was  very 
largely  attended,  and  over  which  Sir  Andrew  Fraser  presided. 
The  same  evening,  the  Lord  Provost,  Magistrates  and  Town 
Council  gave  an  official  reception  to  the  delegates  in  the 
Museum  of  Science  and  Art  in  Chambers  Street.  Fully 
three  thousand  guests  were  present.  After  the  formal 
presentation  of  the  delegates,  the  Lord  Provost  delivered 
a  brief  address  of  welcome,  which  was  responded  to  by 
Dr.  Arthur  Brown,  New  York,  Chairman  of  the  American 
Executive,  Bishop  la  Trobe,  Chairman  of  the  Continental 
Executive,  and  Lord  Balfour,  the  President  of  the  Con- 
ference. On  Tuesday,  14th  June,  a  special  service  was  held 
at  noon  in  St.  Giles'  Cathedral,  at  which  a  very  large  number 
of  delegates  and  visitors  from  all  lands  were  present.  The 
preacher  was  the  Rev.  A.  Wallace  Williamson,  D.D.,  minister 
of  St.  Giles,  who  preached  an  impressive  sermon  on  the  text, 
"The  field  is  the  World."  The  whole  service  was  appro- 
priate and  helpful.  The  same  afternoon,  in  the  M'Ewan 
Hall,  the  University  of  Edinburgh  recognised  the  holding 
of  the  World  Missionary  Conference  as  a  fitting  occasion 
for  the  conferring  of  honorary  degrees  on  some  of  its 
distinguished  members.  The  Vice-Chancellor,  Principal  Sir 
William  Turner,  presided,  and  in  presence  of  an  audience 
which  filled  the  hall  from  floor  to  ceiling  conferred  the 
honorary  degree  of  D.D.  upon  : — The  Rev.  K.  C.  Chatterji, 
India;  The  Rev.  W.  Douglas  Mackenzie,  D.D.,  President 
of  Hartford  Theological  Seminary ;  The  Rev.  F.  L.  Hawks 
Pott,  D.D.,  Principal  of  St.  John's  College,  Shanghai; 
Pastor  Julius  Richter,  D.Th.,  Germany ;  The  Rev.  Canon 
C.  H.  Robinson,  M.A.,  Editorial  Secretary  of  the  Society 
for  the  Propagation  of  the  Gospel ;  Robert  E.  Speer,  M. A., 
Presbyterian  Board  of  Missions,  U.S.A. ;  The  Rev.  R. 
Wardlaw  Thompson,  D.D.,  Foreign  Secretary,  London 
Missionary  Society  ;  Herr  J.  Warneck,  Foreign  Secretary, 
Rhenish  Missionary  Society ;    and  of  LL.D.   upon  : — The 


GENERAL  ACCOUNT  OF  CONFERENCE  23 

Archbishop  of  Canterbury ;  General  James  E.  Beaver, 
U.S.A.  ;  The  Rev.  T.  Harada,  President  of  the  Doshisha, 
Japan  ;  The  Hon.  Seth  Low,  LL.D.,  New  York  ;  Professor 
Carl  Meinhof,  D.D.,  Professor  of  African  Languages  at  the 
Colonial  Institute,  Hamburg ;  John  R.  Mott,  M.A.,  General 
Secretary,  World's  Student  Christian  Federation. 

The  opening  meeting  of  the  Conference  was  held  at 
3  p.m.  on  Tuesday,  June  14th,  under  the  Presidency  of 
Lord  Balfour  of  Burleigh,  solely  for  the  purpose  of  consti- 
tuting the  Conference.  The  Business  Committee  was  ap- 
pointed ;  the  Standing  Orders  and  rules  of  debate  were 
adopted ;  Dr.  Mott  was  unanimously  chosen  to  be  Chair- 
man throughout  the  day  sessions  of  the  Conference,  when 
the  Reports  of  the  Commissions  were  under  discussion ; 
Mr.  Oldham  to  be  Secretary  of  the  Conference,  and  the 
Rev.  J.  H.  Ritson  and  Mr.  Rowell,  K.C,  Toronto,  Clerks 
of  Conference.  The  business  was  transacted  within  half 
an  hour. 

The  details  of  this  and  the  following  meetings  are 
recorded  in  the  printed  Minutes.  These  may,  however,  be 
supplemented  here  by  a  few  notes  of  a  general  character. 
The  Conference  was  singularly  fortunate  in  its  Chairman. 
Dr.  Mott  presided  over  all  the  meetings  for  discussion  with 
promptitude  and  precision,  with  instinctive  perception  of  the 
guidance  required,  and  with  a  perfect  union  of  firmness  and 
Christian  courtesy,  of  earnest  purpose  and  timely  humour, 
which  won  for  him  ahke  the  deference  and  the  gratitude  of 
the  members.  No  less  acknowledgment  is  due  of  the  fore- 
sight and  care  with  which  the  arrangements  were  made  for 
every  part  of  the  proceedings  by  the  various  Committees 
and  friends  charged  with  different  departments  of  the  work, 
and  above  all  is  such  acknowledgment  due  to  the  Secretary, 
Mr.  Oldham.  Seldom,  if  ever,  has  there  been  a  Conference 
in  which  details  of  procedure  or  arrangements  apart  from 
the  main  work  of  the  Conference  were  so  little  obtruded  on 
the  attention  of  the  members  or  so  briefly  disposed  of. 
Much  of  this  saving  of  the  time  of  the  Conference  was  due 
to  the  issue  of  a  Daily  Conference  Paper  which  was  de- 
livered  by  the  early  post  at  the   private  addresses  of  the 


24  HISTORY  OF  THE  CONFERENCE 

members,  and  which  contained  the  Minutes  of  the  previous 
day's  proceedings,  all  official  notices  and  various  unofficial 
intimations ;  there  was  thus  no  necessity  for  reading  these 
from  the  platform.  A  feature  of  the  discussion  was  the 
operation  of  the  rule  which  allowed  three-quarters  of  an 
hour  to  the  Chairman  or  other  representatives  of  the  Com- 
mission presenting  the  Report  for  the  day,  and  restricting  y 
all  other  speakers  to  seven  minutes.  On  the  fifth  day 
a  proposal  to  limit  the  speakers  to  five  minutes  failed  to 
obtain  the  necessary  majority,  but  no  proposal  was  made 
to  extend  the  time.  This  rule  enabled  the  Conference 
to  hear,  without  any  sign  of  impatience,  any  speaker  whose 
remarks  were  not  relevant  or  helpful,  but  such  speakers  were 
few  indeed.  It  often  cut  short  a  speaker  to  whom  the 
Conference  would  gladly  have  listened  longer,  and  in  one 
or  two  cases  the  voice  of  the  meeting  demanded  a  slight 
extension  of  time.  But  on  the  whole,  the  rule  proved  a 
genuine  help  to  the  Conference.  It  constrained  the 
speakers  to  dispense  with  personal  references  or  superfluous 
matter  and  to  put  their  points  tersely  and  clearly ;  it 
secured  the  maximum  of  speakers  within  the  available  time, 
without  excluding  what  was  of  importance  in  the  contribu- 
tion of  each. 

The  conduct  of  the  devotions  of  the  meetings  was  a 
matter  of  careful  preparation.  For  the  offering  of  praise 
a  selection  of  forty-five  hymns  had  been  printed  in  the  hand-_ 
book  ;  it  contained  hymns  in  most  common  use  in  different 
branches  of  the  Church,  as  well  as  a  few  selections  from 
the  Scottish  version  of  the  Psalms.  In  addition  to  the 
morning  worship  with  which  each  day's  proceedings  opened, 
half  an  hour  of  the  morning  session  was  set  apart  for 
special  intercession,  and  this  was  regarded  as  the  "central 
jict"  of  each  day's  proceedings.  Befofe  the  beginning  of 
the  Conference,  men  were  selected  out  of  different  nations 
and  societies  to  conduct  this  special  act  of  intercession  both 
in  the  Assembly  Hall  and  in  the  Synod  Hall ;  and  they 
came  each  one  in  the  grace  of  fullest  personal  preparation 
to  the  leading  of  this  service.  On  the  very  first  day  the 
whole  Conference  caught  the  spirit  of  this  great  united  act, 


A 


^1 


GENERAL  ACCOUNT  OF  CONFERENCE  25 

and  from  day  to  day  they  felt  increasingly  its  uplifting  and 
binding  influence,  until  now  in  the  memory  of  the  Confer- 
ence, according  to  the  testimony  of  not  a  few,  it  stands  out 
as,. the  most  sacred  experience  in  the  great  succession  of 
sacred  days,  the  times  in  which  the  Conference  met  most 
consciously  and  intimately  with  the  living  God.  Nor  was 
this  experience  the  whole  profit  of  these  half-hours.  God 
heareth  prayer.  Of  all  the  doings  of  the  Conference,  dare 
we  say  that  any  was  more  important  or  more  effective,  or 
shall  be  found  at  last  more  fruitful,  than  this  of  petitioning. 
God  together  on  behalf  of  the  lands  in  which  His  servants; 
are  seeking  to  spread  the  knowledge  of  His  name,  and  on 
behalf  of  the  infant  Churches  there,  and  all  the  workers  in 
the  cause  of  missions  ? 

This    union    in    intercession    did    much    to  confirm    and 
deepen  the  sense  of  unity  and  spirit  of  brotherly  love  which 
in  a  remarkable  degree  characterised  the  Conference.     The 
very  composition  of  the  Conference  and  the  purpose  of  its 
assembling   of   necessity    quickened    the    sense  of  unity  in.^ 
Christ    into    a   living    force    in    every    heart,    impelling    to 
brotherly  esteem  and  love,  making  forbearance  and  patience 
easy  amid  diversity  of  view,  and  lifting  the  proceedings  into 
a  harmony  unclouded  by  a  single  regrettable  incident.     To 
many  it  taught  not  only  a  new  conception  of  the  Church  of  / 
God  on  earth,  but  a  new  experience  of  "  the    law   of   the  • 
spirit  of  life  in  Chiist 'Jesus."     Very  significant  was  the  way 
in    which    the    secular*  press    accepted  and  chronicled  this 
remarkable  presentation  of  unity  as  if  nothing  else  were  to 
be  looked  for. 

Only  to  one  meeting  of  the  Conference  need  any  special 
reference  be  made,  that  of  Tuesday,  21st  June,  the  day  of 
longest  daylight  in  the  northern  summer.  From  the  outset 
of  the  Conference  the  question  was  before  many  minds 
whether  the  Conference  would  simply  meet  and  dissolve, 
leaving  nothing  behind  it  but  the  reports  of  the  Commissions 
and  the  spiritual  influences  of  its  meetings?  Or  would  it 
take  such  action  as  might  lead  to  further  and  permanent 
co-operation  in  the  missionary  enterprise  ?  Commission 
VHI  put  the  whole  question  formally  before  the  Conference 


26  HISTORY  OP  THE  CONFERENCE 

by  its  proposal  for  the  appointment  of  a  Continuation 
Committee  to  perpetuate  the  idea  and  spirit  of  the 
Conference  and  embody  it  in  such  further  practical  action  as 
should  be  found  advisable.  The  proposal  was  welcomed  on 
every  side.  It  was  felt  that  it  would  stamp  an  aspect  of 
I  unreality  upon  the  Conference  if  it  simply  dissolved  without 
I  an  act  of  patent  obedience  to  the  heavenly  vision  it  had 
;  seen.  The  agreement  among  the  Societies,  both  as  to  the 
end  in  view  and  their  need  of  one  another  to  attain  it, 
compelled  an  agreement  as  to  practicable  common  action 
in  the  future.  The  vote  was  not  hurried.  During  the  whole 
forenoon  the  motion  was  discussed  from  various  stand- 
points ;  then  the  luncheon  hour  allowed  opportunity  for 
any  further  consultation  which  any  might  desire.  Mean- 
while, prayer    for  the    guiding    of   the    Holy    Spirit  in  the 

Conference    was    being    offered  without    ceasing in  a  little 

prayer-meeting  in  the  Hall  of  the  High  Church,  where 
during  the  latter  days  of  the  Conference  from  early  till  late 
a  changing  group  of  suppliants  were  led  by  a  succession  of 
brethren,  each  of  whom  took  charge  for  half  an  hour.  At 
the  afternoon  session  of  the  Conference  the  discussion  was 
resumed,  and  nearly  an  hour  passed  before  the  Chairman 
asked  whether  the  Conference  was  prepared  to  vote.  On 
his  putting  the  motion  for  the  appointment  of  a  Continua- 
tion Committee  a  mighty  "  Aye  "  came  from  all  parl's^of  the 
hall.  When  he  called  for  those  of  an  opposite  opinion  to 
say  "  No,"  there  was  a  dead  silence ;  and  on  his  declaring 
the  motion  carried,  the  whole  assembly  rose  and  with  full 
hearts  sang  "Praise  God  from  whom  all  blessings  flow." 
And  so  the  bonds  which  had  been  woveiTcJurmg  the  months 
of  preparation  and  during  the  meetings  were  not  to  be 
heedlessly  cast  loose  again.  The  members  of  the  Con- 
ference had  recognised  that  they  should  hold  together  in 
love  and  counsel  and  prayer,  and  in  such  practical  co-opera- 
tion as  should  be  found  desirable  with  due  recognition  of 
their  diversities  in  faith  and  practice. 

It  was  scarcely  possible  for  such  a  Conference  to  part 
without  giving  voice  in  some  way  to  its  sense  of  the  call  of 
the  present  time  to  the  whole  Church  to  come  forward  with 


GENERAL  ACCOUNT  OF  CONFERENCE  27 

new  consecration  and  faith  in  the  work  of  making  disciples 
of  all  nations.  Nor  could  it  leave  unsaid  its  sense  of  the 
great  task  devolving  upon  the  infant  Churches  in  non- 
Christian  lands  and  its  desire  to  aid  them  with  all  the 
sympathy,  help  and  love  due  to  fellow-members  of  the  body 
of  Christ.  Hence  the  Conference  adopted  and  sent  forth 
two_  messages,  one  to  the  members  of  the  Church  in 
Christian  lands  and  another  to  the  members  of  the  Christian 
Church  in  non-Christian  lands.  These  are  recorded  on 
pages  1 08-1 10. 

It  was  an  epoch-making  Conference ;  and  the  closing 
meeting  was  memorable.  The  arrangements  for  it  had  been 
left  over  to  be  determined  in  the  light  of  the  proceedings 
of  the  previous  days.  Neither  programme  nor  speakers 
were  announced,  but  the  hall  was  more  densely  crowded 
than  ever.  It  was  a  simple"  and  solemn  service  of  thanks- 
giving, a  renewal  of  personal  dedication  and  prayer  in  which 
the  presence  of  God  was  profoundly  realised  and  the 
culminating  emotions  of  the  members  found  expression  in 
the  closing  doxology — 

"Now  blessed  be  the  Lord  our  God, 
The  God  of  Israel, 
For  He  alone  doth  wondrous  works. 
In  glory  that  excel. 

And  blessed  be  His  glorious  name 

To  all  eternity : 
The  whole  earth  let  His  glory  fill. 

Amen,  so  let  it  be." 


ASSOCIATED   MEETINGS 

The  Parallel  Conference — Evening  Public  Meetings — Medical  Missionary 
Conference — Meetings  in  Glasgow — Church  Services 

The  Parallel  Conference 

On  the  evening  of  Wednesday,  15th  June,  the  Parallel 
Conference  was  opened  in  the  Synod  Hall  in  Castle  Terrace. 
As  already  explained,  it  was  a  Conference  representative  of 
home  workers  for  foreign  missions.  It  was  not  arranged 
with  a  view  to  discussion,  but  simply  with  the  view  of  setting 
before  them,  in  the  light  of  God's  purpose  and  of  the  facts 
of  the  present  day,  the  needs,  methods,  and  urgency  of 
the  foreign  mission  enterprise.  The  hours  of  meeting  were 
similar  to  those  of  the  Conference  in  the  Assembly  Hall, 
and  the  "  central  act "  of  intercession  had  its  correspond- 
ing place  in  the  proceedings  of  the  forenoon  session.  But 
Z  otherwise  it  resembled  an^organic  series  of  public  meetings. 
At  the  forenoon  sessions  IheTe^was  a  presentation  of  the 
leading  facts  and  findings  in  the  Reports  of  the  eight 
Commissions,  the  speakers  being  chosen  from  among  the 
members  of  each  Commission ;  and  the  topics  of  the 
evening  meetings  were  also  largely  analogous  to  those 
in  the  Assembly  Hall.  The  arrangements  for  the  after- 
noon varied.  On  Thursday  and  Friday  there  were  general 
meetings  at  which  the  great  mission  fields  were  passed 
under  review.  On  the  Saturday  afternoon  there  was  a 
meeting  for  men  only,  the  first  of  a  series  of  four  such 
meetings,  the  others  following  on  Saturday  evening  and  on 
Sunday  afternoon    and  evening.     These    formed   a   special 

23 


ASSOCIATED  MEETINGS  29 

week-end  series  to  which  large  numbers  of  business  men 
came  from  various  places.  Meetings  for  women  only 
were  held  in  St.  George's  United  Free  Church  on  Saturday 
evening  and  on  Monday  afternoon.  The  afternoon  meetings 
in  the  Synod  Hall  were  devoted,  on  Tuesday,  21st  June, 
to  Medical  Missions,  on  Wednesday  to  Missions  to  the 
Jews,  and  on  Thursday  to  Bible  Society  and  Literature  work. 
In  the  second  week  the  Tolbooth  Church  was  also  utilised 
in  connection  with  the  Parallel  Conference, — on  Monday 
and  Tuesday  afternoons  for  meetings  for  ministers,  on 
Wednesday  afternoon  for  a  meeting  for  children,  and  on 
Thursday  afternoon  for  a  meeting  in  the  interests  of  the 
Young  Peoples'  Mission  Study  Movement.  At  all  these 
meetings  the  attendances  were  large,  practically  filling  the 
halls  and  churches  in  which  they  were  held,  while  the 
evening  meetings  in  the  Synod  Hall  were  crowded.  From 
the  greater  diversity  in  the  character  of  the  meetings  and 
in  the  composition  of  the  audiences  it  is  impossible  to 
present  the  same  general  view  of  the  impression  produced 
as  in  the  case  of  the  Conference  itself.  But  the  testimony 
of  the  delegates  to  the  Parallel  Conference  was  almost  equally 
emphatic  as  to  the  new  visions  and  fresh  inspiration  re- 
ceived, and  as  to  the  anticipations  of  far-reaching  results  from  -^ 
the  influences  diffused  among  home  workers  for  foreign 
missions. 

Evening  Public  Meetings 

In  addition  to  the  meetings  connected  with  the  Parallel 
Conference,  a  series  of  public  meetings  was  held  in  the 
Tolbooth  Church,  which  is  also  the  Assembly  Hall  of  the 
Church  of  Scotland.  These  were  addressed  by  leading 
members  of  the  Conference  from  all  lands  and  attracted 
crowds  which  filled  the  church  every  night  to  overflowing. 
In  the  three  halls  together,  the  Assembly  Hall,  the  Synod 
Hall  and  the  Tolbooth  Church,  fully  6000  people  gathered . 
every  night  for  the  eight  successive  week-nights  to  listen  ^- 
to  addresses  on  missionary  topics.  '^ 


30  HISTORY  OF  THE  CONFERENCE 

Medical  Missionary  Conference 

Medical  Mission  work,  like  Women's  Work  and  the  dis- 
semination of  the  Scriptures,  is  kept  in  view  in  the  Reports 
of  the  various  Commissions,  as  it  stands  related  to  the 
various  problems  selected  for  discussion  in  these  Reports. 
But  it  was  felt  that  in  addition  to  what  was  said  in  these 
Reports,  and  in  addition  also  to  the  general  presentation  of 
the  importance  and  value  of  Medical  Missions  at  the  after- 
noon meeting  in  the  Synod  Hall,  it  was  desirable  to  take 
advantage  of  so  great  an  opportunity  for  a  Conference  of 
medical  missionaries  and  experts  upon  points  of  special 
interest  connected  with  their  work.  The  first  and  third 
sessions  of  this  Conference  took  place  in  the  Edinburgh 
Caf^  in  the  early  mornings  of  Monday  and  Tuesday,  20th 
and  2 1  St  June,  and  the  second  session  on  the  Monday 
evening  in  the  hall  of  the  Royal  College  of  Physicians. 
A  brief  record  of  this  Conference  will  be  found  on 
pages  1 13-120. 

Meetings  in  Glasgow 

The  proximity  of  Glasgow  to  Edinburgh,  and  the  possi- 
bility of  conveying  the  influence  of  the  Conference  to  large 
numbers  there  without  involving  the  absence  of  delegates 
from  more  than  a  single  session  of  the  Conference,  led  to  an 
arrangement  for  a  series  of  meetings  in  the  Western  Capital 
during  the  second  week.  Three  meetings  were  held  daily, 
namely,  a  meeting  for  business  men,  addressed  by  business 
men,  at  1.15  p.m.  in  St.  George's  Church  ;  a  general  meeting 
at  3  p.m.  in  the  same  place;  and  a  public  meeting  in 
St.  Andrew's  Hall,  the  largest  in  the  city,  in  the  evening 
at  7.30  p.m.  At  all  the  meetings,  places  were  reserved  for 
representative  mission  workers  from  many  towns  and  districts 
about  Glasgow.  All  the  meetings  were  well  attended,  and  in 
the  evening  St.  Andrew's  Hall  was  crowded.  Many  of  the  most 
eminent  delegates  readily  undertook  the  service  of  addressing 
a  meeting  in  Glasgow,  and  the  impression  produced  by  the 
series  of  meetings  warrants  the  belief  that  they  greatly  helped 
the  ends  of  the  Conference. 


ASSOCIATED  MEETINGS  31 

Church  Services 

On  Sunday,  19th  June,  there  was  only  one  meeting  of  the 
Conference.  It  was  held  at  8  p.m.,  after  the  ordinary 
Church  services  were  over.  In  the  morning  at  9  a.m.  there 
was  a  Communion  Service  in  St.  Giles'  Cathedral  to  which 
delegates  and  other  visitors  were  invited  by  the  minister  and 
kirk-session.  The  invitation  was  largely  responded  to  by 
members  of  many  denominations  and  different  nationalities, 
and  the  hour  was  felt  to  be  one  of  hallowed  fellowship. 
In  this  connection,  it  may  also  be  mentioned  that  there 
was  a  daily  Celebration  for  members  of  the  Anglican 
communion  at  8  a.m.  in  the  Church  of  St.  John  the 
Evangelist.  On  Sunday,  19th  June,  the  great  majority 
of  the  pulpits  in  Edinburgh  were  occupied  both  morning 
and  evening  by  delegates  to  the  Conference,  and  on  the 
following  Sunday,  after  the  Conference  had  closed,  a  very  large 
number  of  delegates  preached  in  churches  and  addressed 
public  meetingsln  numerous  towns  and  villages  throughout 
Scotland. 


PART  II 

RECORDS 


OF   THE 


CONFERENCE 


COM.  IX, 3 


I 


LIST   OF   OFFICE-BEARERS,   COM- 
MITTEES, AND   CONVENERS 

OFFICE-BEARERS  OF  CONFERENCE 

PRESIDENT 
The  Right  Hon.  Lord  Balfour  of  Burleigh,  K.T. 

VICE-PRESIDENTS 

The  Right  Hon.  Lord  Reay,  G.C.S.I. 

The  Right  Hon.  Sir  John  H.  Kennaway,  Bart.,  C.B.,  M.P. 

Sir  A.  H.  L.  Eraser,  K.C.S.I.,  LL.D 

.     _rMr.  J.  H,  Oldham,  M.A. 
iMr.  Kenneth  Maclennan. 
Hon.     Treasurer.— U..     H.     W.     Smith,     W.S.,    23    Nelson    Street, 
Edinburgh. 

Offices. — 100  Princes  Street,  Edinburgh. 

BRITISH  EXECUTIVE  COMMITTEE 

,  .      „,    .  /The  Plon.  The  Master  of  Polwarth. 

Tomt-Lhairmen. — \  ,,     „  ,.,,,- 

■^  IMr,  Duncan  M'Laren. 


Mr.  F.  S.  Bishop,  M.A. 
Mr.  Charles  H.  Bowser. 
Mr.  G.  Graham  Brown. 
The  Rev,  E,  P.  Cachemaille. 
The  Rev.  J,  Fairley  Daly,  B.D, 
The  Rev.  Canon  Dawson,  M.A, 
Mr.  F,  A.  Brown  Douglas. 
The     Rev,      W.      H.      Findlay, 
M.A. 


The  Rev.  Prebendary  H.  E.  Fox, 

M.A. 
The  Rev.  John  Irwin,  M.A. 
Mr.  N.  B.  Gunn. 
The  Rev.  A.  N.  Johnson,  M.A, 
Dr.  Herbert  Lankester. 
The  Rev.  T,  H.  Martin. 
The  Very  Rev.  J.  Mitford  Mitchell, 

D.D, 


35 


36 


RECORDS  OF  THE  CONFERENCE 


The    Right    Rev.    Bishop    Mont- 
gomery. 
The  Rev.  George  Packer. 
The  Rev.  George  Robson,  D.D. 
The  Rev.  John  li.  Ritson,  M.A. 
Mr.  R.  R.  Simpson. 
Mr.  Edward  A.  Talbot. 
The  Rev.  Tissington  Tatlow,  M.A. 


The  Rev.  A.  Taylor,  M.A. 

Mr.  John  A.  Trail,  LL.D. 

The  Rev.  R.  Wardlaw  Thompson, 

D.D. 
The  Rev.  A.  B.  Wann,  D.D. 
The  Rev.  E.  Alport  Wareham. 
The.  Rev.  R.  J.  Williams. 
The  Rev.  C.  E.  Wilson,  B.A. 


.Mr.     Robert     Maconachie,     C.M.S.,     Salisbury 
Hon.  Treasurers  in  |      Square,  London,  E.G. 

England.  "j  Mr.  Eliot  Pye-Smith  Reed,  9  Drapers  Gardens, 

V     London,  E.G. 


AMERICAN  EXECUTIVE  COMMITTEE 


Chairman 

Hon.   Secretaries, 


The  Rev.  Arthur  J.  Brown,  D.D. 

/The  Rev.  Henry  K.  Carroll,  LL.D. 
I  Mr.  W.  Henry  Grant. 


Thomas    S.    Barbour, 


The    Rev 

D.D. 
The  Rev.  James  L.  Barton,  D.D. 
The  Rev.  Harlan  P.  Beach,  D.D. 
The     Hon.     Samuel     B.     Capen, 

LL.D. 
The  Rev.  Henry  N.  Cobb,  D.D. 
The  Rev.  Bishop  Lambuth,  D.D. 
The  Rev.  R.  P.  Mackay,  D.D. 
The  Rev.  W.  Douglas  Mackenzie, 

D.D, 
Mr.  Silas  McBee. 


Office. 


John  R.  Mott,  LL.D. 
William  J.  Schieffelin,  Ph.D. 
The     Rev.    Paul    de    Schweinitz, 

D.D. 
Robert  E.  Speer,  M.A.,  D.D. 
The   Rev.    Alexander   Sutherland, 

D.D. 
The     Rev.     Canon     L.     Norman 

Tucker,  M.A.,  D.C.L. 
Mr.  R.  Mornay  Williams. 
The  Rev.  L.  B.  Wolft",  D.D. 
Mr.  John  W.  Wood. 

156  Fifth  Avenue,  New  York. 


CONTINENTAL  EXECUTIVE  COMMITTEE 

Chairman. —  The  Right  l\ev.  Bishop  La  Trobe. 
Secretary. — Pastor  Julius  Richter,  D.D. 
Missionsinspector  Weisshaupt. 
Missionsinspector  Lie.  Frohnmeyer, 
Missionsdirector  Jobs.  Spiecker. 
The  Rev.  Alfred  Boegner,  D.D. 
Mr.  Karl  Fries,  Ph.  D. 


LIST  OF  OFFICE-BEARERS  37 

COMMITTEE  IN  AUSTRALIA 
Hon.  Secretary. — The  Rev.  Frank  H.  L.  Paton,  B.D.,  Melbourne. 

INTERNATIONAL  COMMITTEE 

Chairman.— ^\x.  Duncan  M'Laren.       /6*^        ^^ 


r- . 


r  i'ecr^/arj.— Mr.  J.  H.  Oldham.  f^  •'«       kx 


1 1^     The  Rev.  James  Barton,  D.D 
I,     •,     The  Rev.  Arthur  J.  Brown,  D.D. 

}    The  Rev.  J.  Fairley  Daly,  B.D. 
>)l-<-  The  Rev.  W.  H.  Findlay. 

The  Rev.  Prebendary  H.  E.  Fox 

Dr.  Karl  Fries. 

Herr  Missionar  F.  Frohnmeyer. 

Mr.  Silas  McBee. 


The  Rev.  W.  II.  Rankine. 

Herr  Dr.  Julius  Richter. 

The  Rev.  J.  H.  Ritson. 

The  Rev.  George  Robson,  D.  D., 

The  Rev.  Tissington  Tatlow. 

The  Rev.  R,  Wardlaw  Thompson, 

D.D. 
The  Rev.  Canon  Tucker. 


John  R.  Mott,  LL.D.  1    The  Rev.  C.  E,  Wilson. 

FINANCE  COMMITTEE 
Convener. — Mr.  N.  B.  Gunn. 

DELEGATIONS  COMMITTEE 
Convener. — The  Rev.  A.  B.  Wann,  D.D. 

HOSPITALITY  COMMITTEE 

Convener. — Mr.  J.  McKerrell  Brown. 

rr        f>       ,     .  fMr.  Edward  F.  Gibson,  LL.B. 

Hon.  Secretaries. —    ,,     ,,,t     ttt^  r.r.  ^ 

I  Mr.  W.  L.  H.  Paterson,  S.S.C. 

EDITORIAL  COMMITTEE 
Convener. — The  Rev.  George  Robson,  D.D. 

ARRANGEMENTS  COMMITTEE— ASSEMBLY  HALL 

Chainnan. — The  Rev.  Professor  Martin,  D.D. 
Hon.  Secretary.— ^\x.  G.  F.  Henderson,  W.S. 

ARRANGEMENTS  COMMITTEE-SYNOD  HALL 
Chairman, — The  Rev,  George  Robson.  D.D. 


38 


RECORDS  OF  THE  CONFERENCE 


MEETINGS  IN  CHURCH  OF  SCOTLAND 
ASSEMBLY  HALL 

Chairman. — Mr.  Duncan  M'Laren. 

Hon.  Secretary. — Mr.  Duncan  MacLennan. 

SUB-COMMITTEE  FOR  THE  DEVELOPMENT  OF 
INTEREST  IN  ENGLAND 

/"The  Rev.  J.  H.  Ritson,  M.  A. 
Hon.  Secretaries. —  i  ,,     -c-    c    tj-  u        at  a 
I  Mr.  F.  S.  Bishop,  M.A. 

Office. — The  Bible  House,  146  Queen  Victoria  Street,  London,  E.C. 

PUBLIC  MEETINGS  (SCOTLAND)  COMMITTEE 
Convener. — Mr.  John  Cowan,  D.L. 


BUSINESS  COMMITTEE' 


Chairman, — The  Rev. 
Secretary. — Mr.  J.  H. 
Dr.  J.  W.  Ballantyne,  F.R.C.P.E. 
The  Rev.  James  L.  Barton,  D.D. 
The    Rev.    Thomas    S.    Barbour, 

D.D. 
The  Rev.  A.  J.  Brown,  D.D. 
Mrs.  Creighton. 
The  Rev.  President  Emeritus  J.  F. 

Goucher,  D.D.,  LL.D. 
The    Rev.    J.     Campbell   Gibson, 

D.D. 
The  Rev.  President  Ibuka,  D.D. 
The  Rev.  Bishop  Lambuth,  D.D. 
Dr.  H.  Lankester. 
Sir  G.  W.  Macalpine. 


George  Robson,  D.D. 
Oldham. 

Mr.  Duncan  M'Laren. 

The    Right    Rev.     Bishop    Mont- 
gomery. 

John  R.  Mott,  LL.D. 

The  Rev.  J.  N.  Ogilvie,  M.A. 

Mrs.  M'Dowell. 

Pastor  Julius  Richter,  D.D. 

The  Rev.  J.  H.  Ritson,  M.A. 

The  Rev.  Bishop  Robinson. 

The  Right  Rev.  Bishop  Roots. 

Mr.  N.  C.  Rowell,  K.C. 

The  Rev.  R.  Wardlaw  Thompson, 
D.D. 

The  Right  Rev.  Bishop  La  Trobe. 


*  The  Business  Committee  was  appointed  by  the  Executive  Committees 
in  Great  Britain,  America,  and  the  Continent  of  Europe  to  prepare  the 
business  for  the  Conference,  and  was  continued  by  the  Conference  at  its 
Business  Meeting  on  June  14th  (see  p.  72). 


LIST  OF  OFFICIAL  DELEGATES. 


I.  BRITISH. 

I.  SPECIAL   DELEGATES  APPOINTED   BY  THE 
BRITISH    EXECUTIVE   COMMITTEE. 

His  Grace  the  Archbishop  of  Canterbury. 

The  Very  Rev.   P.   M'Adam  Muir,  D.D.,  Moderator  of  the  Church  of 

Scotland. 
His  Grace  the  Archbishop  of  York.  ^ 

The  Right  Rev.  the  Bishop  of  Durham. 
The  Right  Rev.  the  Bishop  of  Ripoir 
The  Right  Rev.  the  Bishop  of  Salisbury. 
The  Right  Rev.  the  Bishop  of  Hereford.        \ 
The  Right  Rev.  the  Bishop  of  Birmingham.     -^^ 
The  Right  Rev.  the  Bishop  of  Ely.  \ 

The  Right  Rev.  the  Bishop  of  Southwark.  \ 

The  Right  Hon.  Lord  Balfour  of  Burleigh,  K.t! 
The  Right  Hon.  Lord  Reay,  G. C.S.I. 
The  Right  Hon.  Lord  Kinnaird. 
The  Hon.  the  Master  of  Polwarth. 

The  Right  Hon.  Sir  John  H.  Kennaway,  Bart.,  C.B.,  M.P. 
Sir  Andrew  H.  L,Jxa,serJK.C.ST^LL.D. 
Sir  Francis  F.  Belsey,  J. P.,  London! 
Sir  Charles  J.  Tarring,  London. 

The  Right  Rev.  the  Bishop  of  Brechin,  Primus  of  Scotland. 
The  Rev.  John  Young,  D.D.,  Moderator  of  the  United  Free  Church  of 

Scotland. 
Sir  G.  W.  Macalpine,  President  of  the  Baptist  Union. 
The  Rev.  James  Mellis,  M.A.,  Moderator  of  the  Presbyterian  Church 

of  England. 
The  Rev.  W.  B.  Lark,  President  of  the  United  Methodist  Conference. 
The  Right  Rev.  the  Bishop  of  Aberdeen. 

39 


40    RECORDS  OF  THE  CONFERENCE 

The  Right  Rev.  the  Bishop  of  Meath. 

The  Right  Rev.  the  Bishop  of  Ossory. 

The  Very  Rev.  the  Dean  of  Westminster. 

The  Rev.  V.  S.  Azariah. 

The  Rev.  J.  Baxter,  Wigan. 

Capt,  Alfred  Bertrand,  F.R.G.S.  (Hon.),  Geneva. 

?.Ir.  G.  Graham  Brown,  Glasgow. 

The  Rev.  A.  R.  Buckland,  M.A.,  Religious  Tract  Society,  London. 

Mr.  John  Cowan,  D.L.,  Edinburgh.     - 

The  Rev.  Canon  Cunningham 

The  Rev.  Prof.  Denney,  D.D.,  Glasgow. 

The  Rev.  S.  A.  Donaldson,  D.D.,  Magdalene  College,  Cambridge. 

Mr.  F.  A.  Brown  Douglas,  Edinburgh. 

The  Rev.  Principal  Ellis  Edwards,  Bala,  Wales. 

The  Ven.  the  Archdeacon  of  Levvisham. 

The  Rev.  R.  T.  Gardner,  Central  Board  of  Missions  of  the  Church  of 

England,  Church  House,  Westminster,  London. 
Mr.  John  Geddes,  Glasgow. 
The  Rev.  A.  T.  Guttery,  London. 

Principal  Charles  F.  Harford,  M.D.,  Livingstone  College,  Leyton. 
Mr.  H.  Wilson  Harris 
The  Rev.  R.  F.  Horton,  D.D.,  London. 
The  Rev.  Forbes  Jackson,  Aberdeen. 

Miss  Margaret  L.  Johnston,  British  Syrian  Mission,  Beyrout. 
The  Rev.  H.  H.  Kelly,  Kelham. 

The  Rev.  Prof.  H.  A.  A.  Kennedy,  D.Sc,  Edinburgh. 
Miss  I^atham,  London. 
Mr.  Kenneth  Maclennan,  Edinburgh. 
The  Rev.  W.  M.  Macphail,  M.A.,  London. 
The  Rev.  J.  P.  Maud,  St.  Mary  Redcliffe  Vicarage,  Bristol. 
Mr.  James  L.  Maxwell,  i\LD.,  Bromley,  Kent. 
Mr.  Duncan  M'Laren,  Edinburgh. 
The  Rev.  J.  Howard  Murphy,  D.D.,  Cork. 
The  Rev.  W.  M.  My  res,  Oxford. 
Mr.  J.  H.  Oldham,  M.A.,  Edinburgh. 
Dr.  C.  M.  G.  Parkin,  Goring,  Oxon. 
The  Rev.  Prof.  W.  P.  Paterson,  D.D.,  Edinlnugh. 
The  Rev.  Timotliy  Richard,  D.D.,  Litt.D.,  Shanghai,  China. 
Miss  Ruth  Rouse,  London. 

Professor  M.  E.  Sadler,  The  University,  Manchester. 
Miss  Una  Saunders,  London. 
Mr.  R.  R.  Simpson,  W.S.,  Edinburgh. 
The  Rev.  Alex.  Smellie,  D.D.,  Carluke,  Lanarkshire. 
Mr.  H.  W.  Smith,  W.S.,  Edinburgh. 


LIST  OF  OFFICIAL  DELP^GATES 


41 


The  Rev.  J.  R.  M.  Stephens,  London. 

The  Rev.  Duncan  Travers,  London. 

The  Rev.  A.  B.  Wann,  D.D.,  Edinburgh. 

The  Rev.  E.  Alport  Wareham,  London. 

The  Rev.  R.  J.  Wells,  London. 

The  Rev.  Principal  Alex.  Whyte,  D.D.,  Edinburgh. 

The  Rev.  A.  Wallace  Williamson,  D.D.,  Edinburgh. 

^L1jor  Frank  Young,  R.A.  (Y.M.C.A.),  London. 

STUDENT  VOLUNTEER  MISSIONARY  UNION. 
The  Rev.  Tissington  Tatlow,  M.A.,  London. 
Mr.  R.  P.  Wilder,  M.A.,  London. 


2.  BAPTIST   MISSIONARY   SOCIETY. 


The  Rev.  J.  H.  Atkinson. 

The  Rev.  F.  G.  Benskin,  M.A. 

Mr.  C.  H.  Bowser. 

The    Rev.     E.     W.     Burt,     M.A. 

(China). 
Mr.  W.  Goode  Davies,  J.  P. 
Dr.  E.  H.  Edwards  (China). 
The      Rev.       Lawson       Forfeitt, 

(Congo). 
The  Rev.  W.  Y.  Fullerton 
The  Rev.  R.  Glover,  D.D. 
Mr.  H.  P.  Gould. 
Mr.  G.  B.  Leechman. 


The  Rev.  Principal  A.  M'Caig. 

The  Rev.  T.  H.  Martin. 

Dr.      R.       Fletcher     Moorshead, 

F.R.C.S. 
The  Rev.  W.  B.  Nicolson,  M.A. 
The  Rev.  T.  W.  Norledge  (India). 
Mr.  T.  S.  Penny,  J. P. 
The  Rev.  H.  Ross  Phillips 

(Congo) 
The  Rev.  Arthur  Sowerby  (China). 
The  Rev.  Arnold  Streuli. 
The  Rev.  S.  S.  Thomas  (India). 
The  Rev.  C.  E.  Wilson,  B.A. 


3.  BAPTIST  ZENANA   MISSION. 


Miss  A.  G.  Angus. 

Miss  Isabel  M.  Angus  (India). 


Miss  E.  G.  Kemp. 
Mrs.  Edward  Robinson. 


4.  BRITISH   AND 

The  Rev.  G.  H.  Bondfield. 

Mr.  A.  J.  Crosfield. 

Mr.  C.  A.  Flint. 

Sir  William  Ciodsell. 

Mr.  M.  Gutteridge. 

The  Rev.  T.  R.  Ho(la;son. 

Mr.  C.  T.  Hooper. 

Mr.  Th.  Irrsich. 

The  Rev.  R.  Kilgour,  D.D. 

The  Rev.  Geo.  Lowe. 

Mr.  H.  W.  Maynard. 


FOREIGN   BIBLE  SOCIETY. 

The  Rev.  H.  A.  Raynes,  M.A. 

The  Rev.  John  H.  Ritson,  M.A. 

Mr.  E.  J.  Sewell. 

Mr.  W.  Summers. 

The  Rev.  A.  Taylor,  M.A. 

Mr.  C.  n.  Hay  Walker. 

Mr.  Robert  Whyte. 

Sir  Andrew  Wingate,  K.C.I.E. 

The  Rev.  A.  W.  Young. 

Mr.  A.  W.  Young. 


42 


RECORDS  OF  THE  CONFERENCE 


5.  BRITISH   SOCIETY   FOR  THE   PROPAGATION  OF 
THE   GOSPEL  AMONG   THE  JEWS. 

The  Rev.  J.  B.  Barraclough,  M.A.  |  The  Rev.  Isaac  Levinson,  F.R.G.S. 

6.  CAMBRIDGE   MISSION  TO   DELHI. 

The  Rev.  S.  S.  Allnutt,  M.A. 

7.   CEYLON  AND   INDIA  GENERAL  MISSION. 

Mr.  David  Gardiner. 

8.  CHINA  INLAND   MISSION. 


Mrs.  Montagu  Beauchamp  (Szech- 

wan). 
Mr.  Marshall  Broomhall,  B.A. 
John  Carr,    M.D.,    M.R.C.P.Ed. 

(Shansi). 
The  Rev.  Samuel  Clarke  (Kweicheo). 
Mr.  D.  E.  Hoste  (Shanghai). 
Mr.  R.  J.  Landale. 


Mr.  A.  Orr-Ewing  (Kiangsi). 

The  Rev.  E.  Pearse  (Kiangsi) 

The  Rev.  W.  D.  Rudland. 

Mf.  W.  B.  Sloan. 

Miss  Edith  Smith  (Kiangsi). 

The  Rev.  J.  Southey. 

Mr.  James  Stark  (Shanghai). 

Mr.  F.  Marcus  Wood. 


9.    CHURCH    MISSIONARY   SOCIETY. 


Mr.  G.  Austin, 

Mr.  T.  H.  Bailey. 

The  Rev.  C.  C.  B.  Bardsley. 

Miss  E.  Baring  Gould. 

Miss  I.  H.  Barnes. 

The  Rev.  F.  Baylis, 

Mr.  F.  S.  Bishop. 

The  Rev.  Lord  Blythswood. 

Mr.  J.  B.  Braddon. 

Mrs.  G.  Wilmot  Brooke. 

The  Rev.  Hubert  Brooke. 

The  Rev.  Preb.  W.  E.  Burroughs. 

Mr.  T.  F.  Victor  Buxton. 

Sir    Archibald    S.    L.    Campbell, 

Bart. 
Mrs.  A.  Carus-Wilson. 
Mrs.  Chavasse. 
The  Rev.  C.  W.  A.  Clarke  (formerly 

South  India). 
Miss  I.  Clarke  (Mid-China). 


The  Rev.  H.  J.  Colclough,  M.A. 

Dr.  J.  H.  Cook  (Uganda). 

Sir  Algernon  Coote,  Bart. 

The  Rev.  Canon  E.  C.  Dawson. 

Sir    Matthew    B.    S.    Dodsworth, 

Bart. 
The  Rev.  R.  F.  Drury. 
Miss  R.  E.  Dugdale. 
The  Rev.  Dr.  R.  Elliott  (formerly 

Palestine). 
Mr.  F.  T.  Ellis  (Palestine). 
The  Rev.  J.  P.  Ellwood  (United 

Provinces,  India). 
The  Rev.  H.  W.  Fox. 
The   Right    Rev.    Bishop    R.    K. 

Fyson  (formerly  Japan). 
The    Rev.    W.    H.    T.    Gairdncr 

(Egypt). 
Mr.  T.  Cheney  Garfit. 
The  Rev.  E.  Gibbings. 


(f/^/i      s^ 


LIST  OF  OFFICIAL  DELEGATES 


43 


Mr.  S.  H.  Gladstone. 

Miss  G.  A.  GoUock. 

Miss  M.  C.  Gollock. 

The     Rev.     T.     Good    (formerly 

Ceylon). 
The    Rev.    H.    G.    Grey  (formerly 

Punjab,  India). 
The    Rev.    J.    W.    Hall    (formerly 

United  Provinces,  India). 
The  Rev.  Canon  C.  J.  Hamer. 
Rev.  J.  P.  Haythornthwaite. 
Rev.  H.  J.  Hoare  (Punjab). 
Mrs.  J.  C.  Hoare  (formerly  South 

China). 
The  Rev.  E.  Grose  Hodge. 
Miss  R.  D.  Howard  (Japan). 
Mr.  T.  G.  Hughes. 
The   Right    Rev.   Bishop  Ingham 

(formerly  Sierra  Leone). 
Dr.       Catherine      M,       Ironside 

(Persia). 
Dr.    T.    Jays    (formerly   W.    Eq. 

Africa). 
The  Rev.  J.  J.  Johnson  (United 

Provinces,  India). 
The  Rev.  H.  Gresford  Jones. 
Miss  G.  E.  Kennaway. 
Dr.  H.  Lankester. 
Dr.  F.  O.  Lasbrey. 
The  Rev.  J.  A.  Lightfoot. 
The    Rev.    LI.    Lloyd    (Fuhkien, 

China). 
Mr.  T.  R.  W.  Lunt  (formerly  W. 

Eq.  Africa). 
The     Hon.     Florence     M.     Mac- 

naghten  (Punjab). 
Dr.  D.  D.  Main  (Mid-China). 
The  Rev.  G.  T.  Manley  (formerly 

United  Provinces,  India). 
Miss  L.  M.  Maxwell  (formerly  W. 

Eq.  Africa). 


The  Rev.  D,  J.  M'Kenzie 

(Punjab). 
Mrs.    W.    McLean   (United    Pro- 
vinces, India). 
The  Rev.  Canon  A.  J.  Moore. 
Mrs.  Handley  Moule. 
The  Rev.    C.  G.   Mylrea  (United 

Provinces,  India). 
The  Rev.  G.  C.  Niven  (Japan). 
The  Rev.  J.  B.  Ost  (Mid-China). 
Miss  K.  M.  Peacocke  (Japan). 
The  Rev.  R.  F.  Pearce  (Bengal, 

India). 
The    Rev.    A.    J.    Pike    (formerly 

E.  Eq.  Africa). 
The  Rev.  Canon  Ransford. 
The    Right    Rev.    Bishop    Ridley 

(formerly  British  Columbia). 
The  Rev.  A.  W.  Smith  (W,  Eq. 

Africa). 
Mr.  R.  K.  Sorabji. 
The  Dean  of  St.  David's. 
Mr.  Eugene  Stock,  D.C.L. 
Dr.  B.  Van  Someren  Taylor. 
The  Rev.  J.  Thompson  (Ceylon). 
Mrs.    D.    Vl.   Thornton  (formerly 

Egypt). 
The  Rev.  Dr.  W.  St.  Clair  Tisdall 

(Persia). 
The   Rev.    C.    E.    Tyndale-Biscoe 

(Punjab,  India). 
Mr.  J.  Vaughan. 
The     Ven.    Archdeacon     R.     H. 

Walker  (Uganda). 
The    Rev.    Preb.    H.    W.    Webb- 

Peploe. 
The  Rev.  D.  H.  D.  Wilkinson. 
Colonel  R.  Williams,  M.P. 
Miss  INL  D.  Wood  (formerly  Japan). 
Miss  A.   F.   Wright  (United  Pro- 
vinces, India). 


44    RECORDS  OF  THE  CONFERENCE 

10.    CHURCH   OF   ENGLAND   ZENANA   MISSIONARY 

SOCIETY. 

Mrs.  Bannister.  Dr.  Mary  Shire  (China). 

Miss  Bradshaw.  Miss  A.  M.  L.  Smith. 

Miss  Ewart.  Chancellor  P.  V.  Smith,  LL.D. 

Miss  Grover  (S.  India).  The  Rev.  C.  H.  Stileman,  M.A. 

Miss  Karney  (Ceylon).  Miss  Thornton-Duesbery. 

Miss  L.  M.  H.  Nash.  \    Miss  M.  C.  W.  Tiipp. 

Miss  M.  C.  Outram.  ,    Sir W.Mackworlh Young, K. C.S.I. 

II.    CHURCH   OF   SCOTLAND   FOREIGN    MISSION 

COMMITTEE. 

The  Rev.  Prof.  Cowan,  D.D.  Mr.  W.  H.  Mill,  S.S.C. 

The  Rev.  R.  H.  Fisher,  D.U.  The  Very  Rev.  J,  Mitford  Mitchell, 

The  Rev.  J.  D.  McCallum.  B.D.  D.D. 

The    Rev.    Jas.    A.    McClymont,  ,    The  Rev.  John  Morrison,  D.D. 

D.D.  I    The  Rev.  J.  N.  Ogilvie,  M.A. 

Mr.  W.  M.  McLachlan,  W.S.  \    The  Very  Rev.  Jas.  Robertson,  D.D. 

12.   CHURCH   OF   SCOTLAND   COMMITTEE   FOR 
CONVERSION   OF   THE  JEWS. 

The    Rev.    Prof.    Thomas    Nicol,       John         A.         Trail,         LL.D. 
D.D.  W.S. 

13.   CHURCH   OF   SCOTLAND  WOMEN'S  ASSOCIA- 
TION  FOR  FOREIGN   MISSIONS. 

Miss  Eleanor  Bernard  (Poona).  i    Miss  Eleanor  Walker. 

Miss  A.  F.  Stevenson.  I    Miss  M.  A.  Wingate. 

14.  CHRISTIAN    LITERATURE   SOCIETY   FOR 

CHINA. 

The  Rev.  W.  Gilbert  Walshe,  M.A. 

15.  CHRISTIAN   LITERATURE   SOCIETY   FOR 

INDIA. 

The  Rev.  G.  W.  Jackson. 


LIST  OF  OFFICIAL  DELEGATES 


45 


i6.    EDINBURGH    MEDICAL  MISSIONARY  SOCIETY. 

J.  W.  Ballantyne,  M.D.,  F.R.S. 

17.    EGYPT  GENERAL   MISSION. 
Mr.  J.  Martin  Cleaver,  B.A. 

18.    EPISCOPAL    CHURCH    IN   SCOTLAND- 
FOREIGN   MISSION    BOARD. 

Mr.  C.  H.  Dunderdale.  ^    The  Rev.  Canon  Winter. 

19.  FREE  CHURCH   OF   SCOTLAND. 

The  Rev.  Alex.  Stewart. 


20.    FRIENDS'  FOREIGN   MISSION  ASSOCIATION. 


Robert  John  Davidson  (China). 
Henry  T.  Hodgkin,  M.A.,  M.B. 
Jonathan  Backhouse  Hodgkin. 
John  William  Hoyland. 
Arthur  Mounfield. 


Henry  Stanley  Newman. 

Miss  Anne  Wakefield  Richardson, 

B.A. 
Raymond  Whitwell,  B.A. 


21.    KURKU  AND  CENTRAL   INDIAN   HILL  MISSION. 

Mr.  F.  W.  Howard  Piper,  LL.B. 

22.    LONDON   MISSIONARY  SOCIETY. 


The   Rev.    W.    G.   Allan,    M.A., 

B.D. 
The  Rev.  E.  R.  Barrett,  B.A. 
The    Rev.    W.    Morton    Barwell, 

M.A. 
The  Rev.  W.  N.  Bitten  (China). 
The  Rev.  Wm.  Bolton,  M.A. 
The  Rev.  T.  Boyson. 
Miss  M.  Budden  (N.  India). 
The  Rev.  H.  C.  Carter,  M.A. 
Mr.  Cheng  Ching-Yi, 
The  Rev.  George  Cousins. 
Miss  H.  Davies  (Hong-Kong). 
The  Rev.  L.  H.  Gaunt,  M.A. 


The  Rev.  E.  Greaves. 

The  Rev.   I.  H.  Hacker  (Travan- 
core,  S.  India). 

The  Rev.  G.  A.  Hamson. 

S.       Lavington       Hart,       M.A., 
D.Sc. 
I    The  Rev.  W.  Hardy  Harvvood, 

The     Rev.     A.     R.     Henderson, 
M.A. 

The  Rev.  W.  S.  Houghton. 

The  Rev.  H.  M.  Hughes,  B.A. 

The  Rev.  A.  N.  Johnson,  M.A. 

The  Rev.  H.  T.  Johnson  (Mada- 
gascar). 


46 


RECORDS  OF  THE  CONFERENCE 


The  Rev.  G.  Currie  Martin,  M.A., 

B.D. 
Mr.  Basil  Mathews. 
Mrs.  John  May. 
The'Rev.  J.   E.   Newell  (Samoan 

Islands). 
The  Rev.    H.   C.    Nutter  (N.-W. 

Rhodesia). 
Mr.  F.  D.  Outram, 
E.      J.      Peill,      M.B.,      Ch.B., 

F.R.C.S.  (Peking,  China). 
The    Rev.   G.    E.    Phillips,    B.A. 

(Madras). 


The  Rev.  E.  P.  Powell,  M.A. 
G.  Basil  Price,  M.D.,  M.R.C.P. 
The  Rev.  C.  F.  Rich  (Papua). 
The  Rev.  Chas.  Richardson. 
Mrs.  de  Selincourt. 
Sir  Albert  Spicer,  Bart.,  M.P, 
The  Rev.  R.  Wardlaw  Thompson, 

B.A.,  D.D. 
The  Rev.    G.   R.    Turner,    M.B., 

Ch.B. 
Mrs.  Whyte. 
Mr.  T.  E.  B.  Wilson. 
Mr.  H.  E.  Wootton, 


23.   THE   LONDON   SOCIETY   FOR   PROMOTING 
CHRISTIANITY  AMONG  THE  JEWS. 


Mr.  F.  Batchelor,  A.R.H.A. 

Miss  Burney. 

The  Rev.    E.    H.    Lewis  Crosby, 

B.D. 
The  Rev.  F.  L.  Denman,  M.A. 
The  Rev.  D.  H.   Dolman,   M.A. 

(Hamburg). 


The  Rev.   Canon  A.   L.   Elliott, 

M.A. 
Miss  Lane. 

The  Rev.  D.  A.  Maxwell,  M,A. 
The  Rev.  W.  W.  Pomeroy,  M.A. 
The  Rev.  S.  Schor,  Kelso. 
The  Rev.  C.  H.  Titterton,  B.D. 


24.    MISSION   TO   LEPERS    IN    INDIA  AND   THE 

EAST. 


Mr.  T.  A.  Bailey. 

Mr.  Welleslcy  C.  Bailey. 

The  Rev.  A.  H.  Bestall. 


Mr.  John  Jackson,  F.R.G.S. 
Mr.  G.  W.  Place  (late  I.C.S.). 


25.    NATIONAL   BIBLE   SOCIETY   OF   SCOTLAND. 

Sir      Samuel     Chisholm,      Bart.,    |    The  Rev.  James  Mitchell,  D.D. 

LL.D.  I    Mr.  W.  J.  Slowan. 

The  Rev.  R.  H.  Falconer, 


26.    NEW    HEBRIDES   MISSION. 

Mr.  A.  K.  Langridge. 


/3/1 

LIST  OF  OFFICIAL  DELEGATES  4; 

27.   NORTH  AFRICA  MISSION. 


Mr.  Arthur  V.  Liley  (Tunis). 
Mr.  Ernest  E.  Shaw. 


Col.  G.  Wingate,  CLE. 


28.  OXFORD   MISSION   TO  CALCUTTA. 

The  Rev,  Canon  Johnston.  |    The  Rev.  Cyril  G.  Pearson. 


29.   THE   PRESBYTERIAN  CHURCH   OF   ENGLAND 
FOREIGN   MISSIONS  COMMITTEE. 

The  Rev.  J.  Campbell  Gibson, 
D.D.  (Swatow). 

Professor  A.  Macalister,  M.D., 
LL.D. 

The  Rev.  D.  C.  Macgregor,  M.A. 


The       Rev,       Wm,       Campbell, 

F,R,G.S.  (Formosa). 
Dr.  Wm.  Carruthers,  F.R.S. 
The  Rev.  Alexander  Connell,  B.D. 
The  Rev.  William  Dale. 


30.   THE   WOMEN'S    MISSIONARY   ASSOCIATION    OF 
THE   PRESBYTERIAN   CHURCH    OF   ENGLAND. 

Miss  J.  P.  Craig. 
Miss  Lecky  (China). 


Miss  Matheson. 


31.    FOREIGN   MISSION   OF  THE  PRESBYTERIAN 
CHURCH   IN    IRELAND. 

The  Rev.  S.  W.  Chambers,  B.A.  j  The  Rev.  Wm.  Park,  M.A. 

Sir  Wm.  Crawford,  J. P.  |  Miss  Sinclair. 

The  Rev.  R.  K.  Hanna,  B.A.  i  The  Rev.  John  Stewart,  B.A. 

The  Rev.  John  Irwin,  M.A.,  D.D.  |  The  Rev.  George  Thompson. 

32.    PRIMITIVE   METHODIST   MISSIONARY 
SOCIETY. 

Mr.  W.  Beckworth,  J. P.  |    The  Rev.  J.  Pickett. 

33.    QUA   IBOE   MISSION. 

Mr.  R.  L.  McKeown. 

34.  REGIONS   BEYOND   MISSIONARY   UNION. 


The  Rev.    J.    Z.    Hodge    (Behar, 

India). 
The     Rev.     J.     Stuart     Holden, 
M.A. 


The  Rev.  D.  F.  MacKenzie,  M.A., 

B.D. 
Mr.  J.  Christie  Reid. 
The  Rev.  William  Wilkes. 


48 


RECORDS  OF  THE  CONFERENCE 


35-   SOCIETY   FOR  THE   PROMOTION  OF 
CHRISTIAN   KNOWLEDGE. 


The   Rev.   Canon   F.    H.    Fisher, 
M.A. 


The  Rev.  A.  Shillito,  M.A. 
The  Rev.  W.  S.  Svvayne,  M.A. 


36.  SOCIETY  FOR  THE  PROPAGATION  OF  THE 
GOSPEL  IN  FOREIGN  PARTS. 


The  Rev.  G.  Dexter  Allan. 

Mr.  T.  Batty. 

The  Rev.  M.  C.  Bickersteth. 

The  Rev.  Dr.  S.  Bickersteth. 

Mrs.  Bickersteth. 

The  Rev.  Canon  Clarendon. 

The  Rev.  W.  J.  Conybeare. 

The  Rev.  Oswald  Craig. 

Mrs.  Creighton. 

The  Rev.  L.  Dawson. 

The  Rev.  G.  R.  Ekins. 

The  Rev.  W.  H.  Frere. 

The    Rev.    Lord    W.     Gascoyne- 

Cecil. 
The  Rev.  S.  Ghose  (Delhi). 
The  Rev.   F.  J.    Griffiths  (North 

China). 
Miss  G.  Gurney. 
The  Rev.  A.  W.  B.  Higgens. 


Miss  Humphry. 

The  Rt.  Rev.  Bishop  Iliff  (Shan- 
tung). 
Miss  Kirkpatrick. 
Sister  Lilian. 
Mr.  W.  M'Carthy. 
The  Rt.  Rev.  Bishop  Montgomery. 
Mrs.  Montgomery. 
The  Rev.  E.  H.  Mosse. 
The  Rev.  J.  O.  F.  Murray,  D.D. 
The  Rev.  Canon  Proctor. 
The  Rev.  Dr.  Robertson. 
The  Rev.  Canon  Robinson,  D.D. 
Mrs.  Romanes. 
The  Rev.  J.  A.  Sharrock. 
The  Rev.  Mackwood  Stevens. 
Miss  C.  Trollope. 
Brother  F.  J.  Western. 
The  Rev.  Canon  H.  T.  Wood. 


37.    SOUTH   AFRICA   GENERAL   MISSION. 

I    Mr.  Arthur  Mercer. 


Mr.  J.  C.  Gibson 
Mr.  A.  A.  Head. 


i 


38.    SOUTH   AMERICAN   MISSIONARY   SOCIETY. 
Rev.  H.  S.  Acworth.  The  Rev.  J.  M.  Harris,  M.A. 


39.   SUDAN   UNITED   MISSION. 
Dr.  H.  Karl  Kumm,  F.R.G.S.  |    Mr.  W.  J.  W.  Roome,  M.R.LA.I. 


^^c 


LIST  OF  OFFICIAL  DELEGATES 


49 


40.    UNITED   FREE  CHURCH   OF  SCOTLAND 
FOREIGN   MISSION  COMMITTEE. 


The  Rev.  Frank  Ashcroft,  M.A. 

Dr.  A.  H.  F.  Barbour. 

The  Rev.  Jn.  Bruce  (Natal). 

Col.  Cadell,  V.C,  C.B. 

The  Rev.  Prof.  Cairns,  D.D. 

HrT^lexander  CalTemleE 

The  Rev.  Dugald  Christie, 
F.R.C.P.,  L.R.C.S.E.  (Man- 
churia). 

The  Rev.  Archibald  Henderson, 
D.D. 

The  Rev.  Professor  MacEwen, 
D.D. 

The  Rev.  Prin.  Mackichan,  D.D. , 
LL.D.  (Bombay). 

The  Rev.  Alexander  Miller, 
D.D. 


The     Rev.    J.     Colville     Peattie, 
M.A. 

The    Rev.    Dugald    Revie,    M.B., 
CM.  (Nagpur). 

The  Rev.  George  Robson,  D.D. 

The  Rev.  John  Ross,  D.D.  (Man- 
churia). 

The      Rev.      Dr.      J.     Shepherd 
(India). 

Dr.  George  Smith,  CLE. 

Provost  J.  A.  Tod. 

Mr.  G.  J.  Wildridge. 

The  Rev.   A.   W.   Wilkie,    B.D. 
(Old  Calabar). 

Charles  Workman,  M.D. 

The    Rev.    J.    C    Young,    M.A., 
M.B.,  CM.  (So.  Arabia). 


41.    THE   UNITED   FREE   CHURCH   OF   SCOTLAND 
JEWISH   COMMITTEE. 

The  Rev.  William  Ewing,  M.A.  Sir  Alexander  Simpson,  M.D. 

The  Rev.  J.  B.  Hastings,  D.D. 


42.    UNITED   FREE  CHURCH   OF  SCOTLAND 
LIVINGSTONIA   MISSION  COMMITTEE. 

Mr,  Thomas  Binnie.  I    The     Rev.     A.     G.     MacAlpine 

The      Rev.      J.      Fairley      Daly,    :        (Bandawe). 


B.D. 


Mr.  F.  J.  M.  Moir. 
Mr.  John  Stephen. 


43.   THE   UNITED   FREE   CHURCH    OF   SCOTLAND 
WOMEN'S   FOREIGN   MISSION. 


Miss  Adam. 

Miss  Lucy  H.  Anderson  (Nasira- 

bad,  Rajputana). 
Mrs.  Campbell  Lorimer. 
COM.  IX. — 4 


Miss  Paxton  (Poona). 

Miss  Small. 

The  Rev.  Wm.  Stevenson,  M.A. 


50 


RECORDS  OF  THE  CONFERENCE 


44.    UNITED   METHODIST  CHURCH   MISSION. 


The  Rev.  H.  T.  Chapman. 
Sir  James  Duckworth,  J.  P. 
Rev.     H.     T.     Lazenby     (South 
India). 


The  Rev.  G.  Packer. 

The    Rev.    F.    B.    Turner   (North 

China). 
Mr.  Jos>  Ward. 


45.    THE  WELSH   CALVINISTIC   METHODISTS' 
FOREIGN   MISSIONS. 

TheRev.  J.  Ceredig  Evans  (Assam).        Mr.  Wm.  Venmore. 
The  Rev.  G.  Griffiths,  M.B.,  CM.        The  Rev.  R.  J.  Williams. 


46.   WESLEYAN   METHODIST   MISSIONARY 
SOCIETY. 


Mr.  E.  G.  Barber. 

The  Rev.  F.  J.  Briscoe  (Trans- 
vaal). 

The  Rev.  J.  Milton  Brown. 

The  Rev,  J.  Currey  (Transvaal). 

The  Rev.  W.  T.  Davison,  M.A., 
D.D. 

Mr.  J.  Vanner  Early, 

Mr.  J.  Wilcox  Edge. 

The  Rev.  G.  G.  Findlay,  B.A., 
D.D. 

The  Rev,  W.  H.  Findlay, 
M.A. 

The  Rev,  J.  H.  Greeves. 

The  Rev.  W,  Goudie. 

The  Rev.  H.  Haigh. 

The  Rev.  G.  Hargreaves. 

R.  N,  Hartley,  M.B. 

The  Rev.  W,  W.  Holdsworth, 
M.A, 

Mr.  A.  R.  Kelley, 

Sir  R.  Laidlavv. 

The  Rev.  F.  Lamb  (S.  India). 

Mr,  Edmund  S.  Lamplough. 


i^The  Rev,  J.  Lewis. 
The  Rev.  J.  Scott  Lidgett,  M.A., 

D.D. 
The  Rev.  J.  G.  Mantle. 
The  Rev.  F.  W.  Macdonald. 
The  Rev.  C,   H.  Monahan,  M.A. 

(S.   India). 
The  Rev.  T.  Moscrop. 
The  Rev.  J.  H.  Moulton,  D.D. 
The    Rev,    H.    H.    Newham    (S. 

India). 
Sir  Robert  W.  Perks,  Bart. 
Dr.  W.  C.  Plummer. 
The  Rev.  G.  L.  Pullan  (China). 
The  Rev.  H.  B.  Rattenbury,  B.A. 

(China). 
The  Rev,  J,  Reed  (N.  India). 
The  Rev.  J.  D.  Russell. 
Sir  George  Smith, 
The   Rev.    A.   A.    Thomas,   B.A. 

(S.  India). 
The  Rev.  J.  A.  Vanes,  B.A. 
Mr.  Peter  F,  Wood. 
The  Rev,  G.  E.  Woodford. 


/j-v 


LIST  OF  OFFICIAL  DELEGATES 


51 


47.   WESLEYAN   METHODIST   MISSIONARY 
SOCIETY  WOMEN'S  AUXILIARY. 


Miss  E.  Ellis. 
Miss  A.  M.  Hellier. 
Miss  Lidgett. 


Miss  Olive  McDougall,  M.D.  (S. 

India). 
Mrs.  Wiseman. 


48.   ZENANA   BIBLE  AND   MEDICAL   MISSION. 


The  Rev.  A.  R.  Cavalier. 
The  Hon.  Louisa  Kinnaird. 
Mrs.  Simson. 


Miss  E.  M.  Weatherley. 
Miss  F.  D.  Wilson  (Bombay] 


II.  AMERICAN  (United  States  and  Canada). 

I.    SPECIAL   DELEGATES,   APPOINTED   BY 
AMERICAN   EXECUTIVE   COMMITTEE. 


The  Rev.  James  L.  Barton,  D.D. 

The  Rev.  Arthur  J.  Brown,  D.D. 

Hon.  W.  Jennings  Bryan. 

The  Rev,  H.  K.  Carroll,  LL.D, 

Hon.  W.  A.  Charlton,  M.P. 

Miss  Grace  H.  Dodge. 

Mr.  W.  Henry  Grant. 

The  Rev.  Bishop  Yoitsu  Honda. 

The  Rev.   Bishop  W.  R.  Lambuth, 

D.D.,  M.D. 
Hon.  Seth  Low,  LL.D. 


Pros.     W.     Douglas     Mackenzie, 

D.D. 
Mr.  Silas  McBee. 
The  Rev.  Prof.  Edward  C.  Moore, 

D.D. 
John  R.  Mott,  LL.D. 
The  Rev.  W.   H.  Roberts,  D.D., 

LL.D. 
Robert  E.  Speer,  D.D. 
Bishop  J.  M.  Thoburn,  D.D. 
The  Hon.  T.  H.  Yun. 


ADVENTIST. 

2.  FOREIGN  MISSION  SOCIETY,  SEVENTH  DAY 
ADVENTISTS. 


Mr.  L.  R.  Conradi. 
Mr.  W.  J.  Fitzgerald. 


The  Rev.  W.  A.  Spicer. 


52 


RECORDS  OF  THE  CONFERENCE 


BAPTIST. 

3.  AMERICAN   BAPTIST   FOREIGN   MISSION 

SOCIETY. 


The  Rev.  J.  S.  Adams. 

Miss  Kate  Armstrong. 

The  Rev.  T.  S.  Barbour,  D.D. 

The  Rev.  Alex.  Blackburn,  D.D. 

The  Rev.  A.  K.  de  Blois,  LL.D, 

Miss  Ada  Brigham. 

The  Rev.  G.  H.  Brock. 

Miss  Z.  A.  Bunn. 

The  Rev.  J.  B.  Calvert,  D.D. 

The  Rev.  C.  M.  Carter,  D.D. 

The  Rev.  Yugoro  Chiba. 

Prof.  E.  W.  Clement. 

Joseph  L.  CoUey,  LL.D. 

Mr.  G.  G.  Dutcher. 

Mr.  Wellington  Fillmore. 

Miss  Mary  A.  Greene. 

The  Rev.  H.  B.  Grose,  D.D. 

The  Rev.  F.  P.  Haggard,  D.D. 

The  Rev.  C.  H.  Harvey. 

The  Rev.  W.  H.  S.  Hascall. 

Col.  E.  H.  Haskell. 

The  Rev.  J.  H.  Haslam,  D.D. 


The  Rev.  John  Humpstone,  D.D. 

Mrs.  John  J.  Jones. 

The  Rev.  Thang  Khan. 

Mr.  D.  P.  Leas. 

Miss  Ella  D.  MacLaurin. 

Mr.  Andrew  MacLeish. 

Mrs.  MacLeish. 

The  Rev.  J.  M.  Moore. 

The  Rev.  D.  D.  Munro,  D.D. 

Mr.  H.  J.  Openshaw. 

The  Rev.  F.  W.  Padelford. 

The  Rev.  C.  E.  Petrick. 

Miss  Nellie  Prescott. 

The  Rev.  John  Rangiah. 

The  Rev.  A.  W.  Rider. 

Mrs.  John  E.  Scott. 

Prof.  Gerald  R.  Smith. 

Prof.  Ah  Sou. 

Prof.  Tong  Tsing-en. 

The  Rev.  B.  L.  Whitman,  LL.D. 

Mr.  R.  Mornay  Williams. 


4.  FOREIGN  MISSION  BOARD,  SOUTHERN  BAPTIST 

CONVENTION. 


The  Rev.  W.  J.  E.  Cox,  D.D. 
Miss  Edith  C.  Crane. 
The  Rev.  E.  C.  Dargan,  D.D. 
The  Rev.  H.  A.  Porter. 


The  Rev.  S.  J.  Porter,  D.D. 
The  Rev.  William  H.  Smith,  D.D. 
Mr.  J.  H.  Tyler. 
Mrs.  J.  H.  Tyler. 


5.   FOREIGN    MISSION   BOARD,   NATIONAL   BAPTIST 

CONVENTION. 


The  Rev.  W.  W.  Brown. 


I  The  Rev.  J.  G.  Jordan. 


6.  FOREIGN   MISSION   BOARD,   GENERAL 
CONFERENCE   FREE   BAPTISTS. 


The    Rev. 
(Japan). 


J.  L.    Dearing,    D.D. 


Mr.  Mayne  Jordan. 
Miss  Laura  A-  d?  Meritte 


LIST  OF  OFFICIAL  DELEGATES 


53 


7.  MISSIONARY  SOCIETY,  SEVENTH  DAY  BAPTISTS. 

Lt.-Col.  T.  W.  Richardson. 

8.  UNITED    BAPTIST   FOREIGN  MISSION   BOARD 

(CANADA). 

The  Rev.  H.  F.  Laflamme.  |    The  Rev.  J.  A.  Glendinning. 

9.  BAPTIST  FOREIGN  MISSION  BOARD  IN  CANADA. 

The  Rev.  J.  J.  Ross.  1    The  Rev.  W.  T.  Stackhouse. 

Mrs.  J.  J.  Ross.  I 

CHRISTIANS. 

10.  MISSION   BOARD,   CHRISTIAN  CHURCH. 
The  Rev.  J.  P.  Barett,  D.D. 

CONGREGATIONAL. 

II.  AMERICAN   BOARD  OF  COMMISSIONERS   FOR 
FOREIGN   MISSIONS. 


Mrs.  Lyman  Baird. 

Mrs.  James  L.  Barton. 

The  Rev,  Frederick  B.  Bridgman 

(Africa). 
The  Rev.  Howard  D.  Bridgman, 

D.D. 
The  Rev.  S.  W.  Gentle-Cackett. 
Edward  Warren  Capen,  Ph.D. 
Pres.  Samuel  B.  Capen,  LL.D. 
The  Rev.  De  Witt  S.  Clark,  D.D. 
The  Rev.  J.  D.  Davis,  D.D. 
The  Rev.  William  Horace  Day. 
The  Rev.  Frank  Dyer. 
Mrs.  M.  L.  Gordon. 
Mr.  J.  Livingstone  Grandin. 
The  Rev.  Sydney  L.  Gulick,  D.D. 
The  Rev.  George  A.  Hall. 
President  Tasuku  Harada,  LL.  D. 
Mr.  Chas.  E.  Harwood. 
Mr.  Harry  Wade  Hicks. 
Miss  Ethel  D.  Hubbard. 
The  Rev.  R.  A.  Hume,  D.D. 
The  Rev.  John  P.  Jones,  D.D. 


Mrs.  E.  D.  Marden  (Turkey). 
The   Rev.    Cornelius    H.    Patton, 

D.D. 
Mrs.  Cornelius  H.  Patton. 
Mr.  W.  W.  Peet. 
Miss  Sarah  Pollock. 
Miss  Mary  K.  Porter. 
Mr.  Henry  H.  Proctor. 
Miss  Bertha  P.  Reed. 
Mrs.  William  Renwick. 
The  Rev.  D.  Z.  Sheffield,  D.D, 
Dr.  F.  D.  Shepard. 
The  Rev.  Arthur  H.  Smith,  D.D. 
Mr.  Fred.  B.  Smith. 
The  Rev.  Edward  Lincoln  Smith. 
Miss  E.  Harriet  Stanwood. 
Miss  Eva  M.  Swift  (India). 
Mr.  Lucien  C.  Warner. 
The  Rev.  E.  M.  Williams,  D.D. 
Mrs.  E.  M.  Williams. 
Mr.  Francis  O.  Winslow. 
The  Rev.   Samuel  H.  Woodrow, 

D.D. 


54  RECORDS  OF  THE  CONFERENCE 

12.  FOREIGN  MISSIONARY  SOCIETY, 
CANADA   CONGREGATIONAL. 

The  Rev.  J.  L.  Alexander.  |   The  Rev.  E.  Munson  Hill,  D.D. 

DISCIPLES  OF  CHRIST. 

13.  FOREIGN   CHRISTIAN    MISSIONARY   SOCIETY. 

Miss  Katherine  Blackburn.  !    The     Rev.     J.     G.     McGavran 

Dr.  G,  W.  Brown  (India).  !        (India). 

The  Rev.  J.  H.  Garrison.  j    Mrs.  J.  G.  McGavran  (India). 

The  Rev.  Errett  Gates,  Ph.D.  '    Miss  Mary  T.  McGavran,  M.D. 

The  Rev,  O.  J.  Grainger  (India).  (India). 

Mrs.  O.  J.  Grainger  (India).  [    The  Rev.  A.  McLean. 

Prof.  R.  E.  Hieronymus. 

The  Rev.  Edgar  D.  Jones. 

The  Rev.  W.  S.  Lockhart. 


The  Rev.  C.  C.  Morrison. 
The  Rev.  J.  M.  Philputt. 
The  Rev.  A.  W.  Taylor. 


14.   CHRISTIAN   WOMAN'S    BOARD   OF   MISSIONS. 


Mrs.  E.  M.  Bowman. 
Mrs.  Ida  W.  Harrison. 
Mr.  S.  G.  Inman  (Mexico). 
Mrs.  S.  G.  Inman  (Mexico). 


Mrs.  W.  Oeschger. 
Miss  Mattie  Pounds. 
Miss  Martha  Smith,  M.D. 


EVANGELICAL  ASSOCIATION. 

15.  FOREIGN   MISSIONARY  SOCIETY,  EVANGELICAL 

ASSOCIATION. 

The    Right    Rev.    Bishop    S.    C.    j    The      Rev.      Christian    Staebler, 
Breyfogel.  !        D.D. 

16.  FOREIGN   MISSIONARY   SOCIETY,    UNITED 
EVANGELICAL   CHURCH. 

The  Rev.  W.  H.  Fouke. 

FRIENDS. 

17.  AMERICAN   FRIENDS'   BOARD   OF   MISSIONS. 

Charles  E.  Tebbetts.  |   William  Thompson. 


LIST  OF  OFFICIAL  DELEGATES  55 

18.   FOREIGN    MISSIONARY  ASSOCIATION   OF 

FRIENDS. 
Walter  J.  Hairland. 

GERMAN   EVANGELICAL  SYNOD. 
19.  FOREIGN   MISSION   BOARD. 

The  Rev.  Paul  A.  Menzel.  |   The  Rev.  Ernst  Schmidt. 

LUTHERAN. 

20.  BOARD   OF   FOREIGN   MISSIONS,   GENERAL 

SYNOD. 

The  Rev.  Ezra  K.  Bell,  D.D.  ;    Miss  Mary  E.  Lowe  (India). 

The  Rev.  Luther  Kuhlman,  D.D.     i    The  Rev.  L.  B.  Wolf,  D.D. 

21.  BOARD   OF   FOREIGN   MISSIONS,  GENERAL 

COUNCIL. 

The  Rev.  George  Drach.  |   The  Rev.  E.  T.  Horn,  D.D. 

22.  BOARD  OF   MISSIONS,   UNITED   SYNOD,  SOUTH. 
The  Rev.  Arthur  J.  Stirewalt  (Japan). 

23.  BOARD   OF   MISSIONS,  LUTHERAN   FREE 

CHURCH. 

Prof.  J.  H.  Blegen. 

MENNONITE. 

24.  MENNONITE   BOARD   OF   MISSIONS. 
The  Rev.  J.  S.  Shoemaker. 

25.  MENNONITE  BOARD  OF  MISSIONS,  GENERAL 

CONFERENCE. 
The  Rev.  Alfred  Wiebe. 


56 


RECORDS  OF  THE  CONFERENCE 


METHODIST. 

26.  BOARD   OF   FOREIGN   MISSIONS,  METHODIST 

EPISCOPAL. 


The  Rev.  A.  J.  Amery. 
The  Rev.  J.  C.  Arbuckle,  D.D. 
The  Rev.  C.  E.  Bacon,  D.D. 
Bishop  James  W.  Bashford. 
Mr.  Ernst  G.  Bek. 
Mr.  Ben  Blanchard. 
The  Rev.  Dillon  Bronson,  D.D. 
The  Rev.  W.  H.  Brooks,  D.D. 
The  Rev.  Fred.  Brown  (China). 
The  Rev.  A.  J.  Bucher. 
The  Rev.  J.  M.  Buckley,  D.D. 
The  Rev.  C.  W.  Burns,  D.D. 
The  Rev.  J.  W.  Butler,  D.D. 
The  Rev.  H.  R.  Calkins  (India). 
The  Rev.  H.  G.  Campbell,  D.D. 
The  Rev.  A.  P.  Camphor,  D.D. 
The  Rev.  J.  R.  Chitamber. 
The  Rev.  F.  C.  Coman,  D.D. 
Mr.  J.  M.  Cornell. 
The  Rev.  Isaac  Crook,  D.D. 
The  Rev.  Homer  Eaton,  D.D. 
'  Mr.  Charles  H.  Fahs.  \ 

The  Rev.  Fred.  B.  Fisher,  D.D. 
The  Rev.  John  F.  Fisher,  D.D. 
The  Rev.  J.  F.  Goucher,  D.D. 
The  Rev.  A.  W.  Greenman. 
Bishop  J.  W.  Hamilton. 
The  Rev.  W.  S.  Harrington,  D.D, 
Bishop  Merriman  C.  Harris. 
The  Rev.  S.  J.  Herben,  D.D, 
The  Rev.  Karl  Hurtig. 


The  Rev.  K.  A.  Jansson. 

The   Rev.    George    Heber  Jones, 

D.D, 
The  Rev.  F.  T.  Keeney,  D.D, 
The  Rev.  C.  F.  Kupfer. 
Mr.  J.  E.  Leaycraft. 
The  Rev.  A.  B.  Leonard,  D.D. 
The    Rev.    H.    L.    E.    Luering, 

Ph.D. 
The  Rev.  W.  A.  Mansell,  D.D, 
The  Rev,  Otto  Melle. 
The  Rev.  S.  A.  Morse,  D.D. 
Bishop  William  F.  Oldham. 
The  Rev.  Ole  Olsen. 
The  Rev.  H.  F.  Randolph. 
Bishop  John  E.  Robinson. 
The     Rev.     F.     Roesch,     Ph.D. 

(Africa). 
The  Rev.  F.  N.  Scott. 
The  Rev.  G.  A.  Simons,  D.D. 
The  Rev.  Edmund  D.  Soper. 
The  Rev.  C.  B.  Spencer,  D.D. 
The  Rev.  Burton  St.  John  (China), 
The  Rev.  S.  S.  Sulliger,  D.D, 
Mr.  G.  W.  F.  Swartzell. 
Mr.  Fred.  E.  Tasker. 
The    Rev.    Bertrand    M.    Tipple, 

D.D. 
The  Rev.  E.  S.  Tipple,  D.D. 
The  Rev.  Ralph  B.  Urmy,  D.D. 
The  Rev.  Leon  K.  Willman,  D.D. 


27.  WOMAN'S   FOREIGN   MISSIONARY  SOCIETY, 
METHODIST   EPISCOPAL. 


Mrs.  J.  W.  Bashford, 
Miss  Clementina  Butler. 
Mrs.  Pearl  R.  Campbell. 
Miss  Carrie  J.  Carnahan. 


Mrs.  A.  J.  Clarke. 
Miss  Grace  A.  Crooks. 
Mrs.  John  Deal. 
Mrs.  Oner  S.  Dow. 


LIST  OF  OFFICIAL  DELEGATES 


57 


Mrs.  A.  C.  Ellis. 
Mrs.  John  Fisher. 
Miss  Helen  R.  Galloway. 
Mrs.  J.  W.  Hamilton. 
Mrs.  J.  C.  Healy. 
Mrs.  S.  J.  Herben. 
Mrs.  E.  D.  Huntley. 
Mrs.  S.  F.  Johnson. 
Mrs.  J.  H.  Knowles. 
Mrs.  J.  E.  Leaycraft. 
Mrs.  F.  F.  Lindsay. 
Miss  Susan  Lodge. 


Mrs.  W.  F.  McDowell. 
Mrs.  John  Mitchell. 
Mrs.  L.  V.  Mulford. 
Miss  Elizabeth  C.  Northup. 
Miss  Mary  Queal. 
Mrs.  J.  E.  Robinson  (India). 
Mrs.  J.  F.  Robinson.  2 
Miss  Margaret  M.  Robinson. 
Miss  Grace  Stephens  (India). 
Miss  Susan  B.  Sweet. 
Mrs.  R.  L.  Thomas. 
Miss  Ella  M.  Watson. 


23.  BOARD  OF  MISSIONS,  METHODIST   EPISCOPAL, 

SOUTH. 


The     Rev 

D.D. 
The  Rev. 
The  Rev. 
The  Rev. 
The  Rev. 
The  Rev. 
The  Rev. 
The  Rev. 

D.D. 
The  Rev. 
The  Rev. 


W.     B.     Beauchamp, 

O.  E.  Brown,  D.D. 
James  Cannon,  D.D. 
W.  G.  Cram  (Korea). 
S.  L.  Dobbs,  D.D. 
R.  C.  Elliott  (Mexico). 
H.  M.  Hamill,  D.D. 
Bishop  E.  R.  Hendrix, 

N.  E.  Joyner. 
Robert  Kerr. 


The  Rev.  H.  M.  Long. 

The  Rev.  J.  G.  C.  Newton,  D.D. 

(Japan). 
The    Rev.    A.    P.    Parker,    D.D. 

(China). 
The  Rev.  W.  W.  Pinson,  D.D. 
The  Rev.  E.  H.  Rawlings,  D.D. 
Dr.  J.  P.  Scott. 
The  Rev.  O.  F.  Sensabaugh. 
The  Rev.  T.  A.  Smoot. 
The  Rev.  J.  W.  Tarboux. 
Mr.  F.  P.  Turner. 


29.  WOMAN'S   FOREIGN   MISSIONARY  SOCIETY, 
METHODIST   EPISCOPAL,  SOUTH. 


Miss  Belle  H.  Bennett. 
Mrs.  Jas.  Cannon,  jun. 
Miss  Esther  Case  (Mexico). 
Miss  Daisy  Davies. 
Miss  M.  L.  Gibson. 
Mrs.  J.  E.  Grubbs. 
Miss  Mary  Helm. 


Mrs.  A.  L.  Marshall. 
Mrs.  J.  C.  Mimms. 
Mrs.  A.  P.  Parker. 
Miss  L.  Roberts  (Mexico). 
Mrs.  Arch.  Trawick. 
Miss  E.  Tydings. 


30.  BOARD   OF   FOREIGN   MISSIONS,   METHODIST 

PROTESTANT. 


The  Rev.  J.  C.  Broomfield. 


The  Rev.  Fred.  C.  Klein. 


58    RECORDS  OF  THE  CONFERENCE 

31.  WOMAN'S   FOREIGN   MISSIONARY  SOCIETY, 
METHODIST   PROTESTANT. 

Miss  Olive  I.  Hodges. 

32.  MISSIONARY  SOCIETY,    METHODIST  CHURCH 

OF   CANADA. 

Mr  A.  O.  Dawson.  I  Mr.  H.  J.  Knott. 

The    Rev.    George    E.    Hartwell  ,  Mr.  Vincent  Massey. 

(China).  I  Mr.  Newton  W.  Rowell,  K.C. 

The  Rev.  A.  C.  Hoffman  (China).  |  The  Rev.  T.  E.  E.  Shore. 

The  Rev.   O.    L.   Kilborn,   M.D.  \  Professor  F.  H.  Wallace. 

(China).  I  Mr.  G.  Herbert  Wood. 

33.  WOMAN'S   BOARD   OF   MISSIONS,  METHODIST 

CHURCH   OF   CANADA. 


Mrs.  W.  E.  Ross. 
Mrs.  E.  S.  Strachan. 


Mrs.  Gordon  Wright. 


34.  GENERAL  MISSIONARY   BOARD,    FREE 
METHODIST. 

Mrs.  M.  L.  Coleman.  I  The  Rev.  B.  Winget. 

Bishop  William  Pearce.  ] 

35.  FOREIGN   MISSIONARY  SOCIETY,   AFRICAN 
METHODIST   EPISCOPAL. 

Miss  H.  Quinn  Brown.  |    The  Rev.  J.  W.  Rankin. 

MORAVIAN. 

36.  SOCIETY     OF    UNITED    BRETHREN     FOR     PRO- 
PAGATING THE  GOSPEL  AMONG  THE  HEATHEN. 

The  Rev.  Paul  de  Schweinitz,  D.  D. 

PRESBYTERIAN. 

37.  BOARD  OF  FOREIGN  MISSIONS,  PRESBYTERIAN 

CHURCH    IN   THE   U.S.A. 

The  Rev.  George  Alexander,  D.D.       The  Rev.  Paul  D.  Bergen. 

The  Rev.  A.  II.  Barr.  j    Mrs.  E.  L.  Carpenter. 

General  James  A.  Beaver.  |    The  Rev.  K.  C.  Chatter jee,  D.D. 


LIST  OF  OFFICIAL  DELEGATES 


^9 


The  Rev.  H.  S.  Coffin,  D.D. 

The  Rev.  R.  F.  Coyle,  D.D. 

Mr.  Dwight  H.  Day. 

Mr.  W.  T.  Ellis. 

The    Rev.    Professor    Charles   R. 

Erdman,  D.D. 
The  Rev.  C.  H.  Fenn. 
The  Rev.  W.  H.  Foulkes. 
The  Rev.  H.  D.  Griswold,  Ph.D. 
The  Rev.  William  Harris. 
The  Rev.  James  W.  Haukes. 
The  Rev.  D.  S.  Hibbard. 
Miss  Margaret  Hodge. 
The  Rev.  F.  E.  Hoskins,  D.D. 
The  Rev.  K.  Ibuka,  D.D. 
The  Rev.  S.  Jessup. 
Mrs.  John  S.  Kennedy. 
The    Rev.    Warren    H.    Landon, 

D.D. 
The  Rev.  G.  M.  Luccock,  D.D. 
Mr.  Alfred  E.  Marling. 
The    Rev.    William    S.    Marquis, 

D.D. 
The  Rev.  Shivram  Masoji, 
Mr.  David  M'Conaughy. 
The  Rev.  W.  L.  M'Ewan,  D.D. 
Mr,  D.  W.  M 'Williams. 


The  Rev.   H.   C.   Minton,  D.D., 

LL.D. 
The  Rev.  S.  A.  Moffett,  D.D. 
The  Rev.  D.  A.  Murray,  D.D. 
The  Rev.  Joseph  H.  Odell,  D.D. 
Miss  Ellen  C.  Parsons. 
Mrs.  H.  B.  Pinney. 
The  Rev.  Wallace  Radcliffe,  D.D. 
The  Rev.  A.  V.  V.  Raymond,  D.D. 
Mr.  Fleming  H.  Revell. 
The  Rev.  Frank  Russell,  D.D. 
T.  H.  P.  Sailer,  Ph.D. 
Mrs.  A.  F.  Schauffler. 
Mr.  L.  H.  Severance. 
The  Rev.  J.  B.  Shaw,  D.D. 
Mrs.  J.  B.  Shaw. 
The  Rev.  J.  W.  Smith. 
The  Rev.  J.  Ross  Stevenson,  D.D. 
The  Rev.  John  T.  Stone. 
Mrs.  James  R.  Swain, 
Miss  J.  Livingstone  Taylor. 
The  Rev.  Charles  L.  Thompson, 

D.D. 
Mr.  Tsang  Ding  Tong. 
Mrs.  A.  B.  Wadsworlh. 
The  Rev.  Hugh  Walker,  D.D. 
W.  J.  Wanless,  i\I.D. 


38.    EXECUTIVE  COMMITTEE  OF  FOREIGN 
MISSIONS,    PRESBYTERIAN  CHURCH    IN    U.S.A. 


Mrs.  E.  P.  Allen. 

Mrs.  Champ  Clark. 

The  Rev.  Chas.  E.  Diehl. 

The  Rev.  W.  R.  Dobyns,  D.D. 

Prof.  J.  Lewis  Howe. 

Prof.   Marian   M'H.   Hull,   M.D., 

M.Sc. 
Mr.  H.  C.  Ostrom. 


The  Rev.  J.  C.  Painter. 
The  Rev.  G.  W.  Painter,  D.D. 
The  Rev.  P.  F.  Price,  D.D. 
The  Rev.  J,  O.  Reavis,  D.D. 
The  Rev.  W.  D.  Reynolds,  D.D. 
The  Rev.  J.  M.  Wells,  D.D. 
The     Rev.     Thornton     Whaling, 
D.D. 


6o 


RECORDS  OF  THE  CONFERENCE 


39.    BOARD   OF   FOREIGN   MISSIONS,    UNITED 
PRESBYTERIAN. 


The    Rev.    J.    K.    Giffen,    D.D. 

(Egyptian  Sudan). 
V.  M.  Henry,  M.D.  (Egypt). 
H.       T.       M'Laughlin,       M.D. 

(Egyptian  Sudan). 
Miss  Anna  A.  Milligan. 
The    Rev.    Prof.    W.    E.    Nicoll 

(India). 
Mr.  F.  O.  Shane. 


Miss  J.  Phandora  Simpson,  M.D. 

(India). 
The  Rev.  Robert  Stewart,  D.D., 

LL.D.  (India). 
The  Rev.  Andrew  Watson,  D.D. 

(Egypt). 
The  Rev.  C.  R.  Watson,  D.D. 
Mr.  J.  Campbell  White. 


40.   WOMEN'S  GENERAL   MISSIONARY  SOCIETY, 
UNITED   PRESBYTERIAN. 


Miss  Rena  L.  Hogg. 
Mrs.  George  Moore. 


Miss  Anna  Y.  Thompson  (Egypt). 
Mrs.  John  A.  Wilson. 


41.  BOARD  OF  FOREIGN  MISSIONS,  REFORMED 

PRESBYTERIAN  SYNOD. 

The  Rev.  Louis  Meyer. 


42.   FOREIGN  MISSIONS  COMMITTEE,    PRESBY- 
TERIAN  CHURCH    IN  CANADA. 


The  Rev.  A.  E.  Armstrong. 

The    Rev.    J.    Eraser    Campbell, 

D.D. 
The  Rev.  J.  M.  Duncan,  D.D. 
The  Rev.  Prin.  R.  A.  King,  D.D. 
The  Rev.  W.  A.  J.  Martin. 


Dr.  W.  M'Clure. 
The  Rev.  J.  A.  MacGlashen. 
The  Rev.  D.  MacOdrum. 
Mrs.  J.  D.  Robertson. 
The  Rev.  J.  M'P.  Scott. 
Prof.  R.  E.  Welsh,  D.D. 


PROTESTANT  EPISCOPAL. 

43.    DOMESTIC  AND   FOREIGN   MISSIONARY 

SOCIETY. 


The  Rev.  Reese  F.  Alsop,  D.D. 
The  Right  Rev.  C.  P.  Anderson, 

D.D. 
The  Right  Rev.  Charles  H.  Brent, 

D.D. 


The  Rev.  Jas.  Chappell  (Japan). 
The   Rev.    Herman   L.    Duhring, 

D.D. 
The   Rev.  J.   Houston  Eccleston, 

D.D. 


I 
I 


LIST  OF  OFFICIAL  DELEGATES 


6[ 


Miss  Julia  C.  Emery. 
The  Rev.  C.  H.  Evans  (Japan). 
The  Rev.  W.  P.  Ladd. 
The  Rev.  Henry  M.  Ladd. 
The    Right    Rev.    William    Law- 
rence, D.D. 
Mrs.  William  Lawrence. 
Mr.  W.  G.  Low. 
The  Rev.  Robert  B.  Parker. 
The  Rev.  J.  de  W.  Perry,  D.D. 


The   Rev.   F.   L.    H.   Pott,   D.D. 

(China). 
The  Right  Rev.  Logan  H.  Roots, 

D.D. 
The  Rev.  J.  C.  Roper,  D.D. 
Mr.  William  Jay  Schieffelin. 
The    Rev.    Charles     IL     Smith, 

D.D. 
The  Rev.  C.  T.  Walkley. 
Mr.  John  W.  Wood. 


44.    MISSIONARY  SOCIETY,    CHURCH    OF    ENGLAND 

IN   CANADA. 


The  Ven.  Archdeacon  Cody,  D.D., 
D.C.L. 


The     Rev.    Canon     L.     Norman 
Tucker,  M.A.,  D.C.L. 


REFORMED. 

45.    BOARD  OF   FOREIGN   MISSIONS,  REFORMED 
CHURCH    IN  AMERICA. 


The  Rev.  E.  J.  Blekkink,  D.D. 

The  Rev.  John  G.  Fagg,  D.D. 

Mrs.  John  G.  Fagg. 

Mrs,  De  Witt  Knox. 

The  Rev.  J.  Edward  Lyall. 


Mr.  E.  E.  Olcott. 

Mrs.  E.  E.  Olcott. 

The  Rev.  A.  Pieters. 

The  Rev.  Prof.  J.  P.  Searle,  D.D. 

The  Rev.  S.  M.  Zwemer,  D.  D. 


46.    BOARD   OF   FOREIGN   MISSION,    REFORMED 
CHURCH    IN   U.S. 


The  Rev.  Allen  R.  Bartholomew, 

D.D. 
The  Rev.  James  I.  Good,  D.D. 


The    Rev.    William    E.    Lampe, 

Ph.D. 
The  Rev.  H.  K.  Miller. 
The  Rev,  John  H.  Prugh,  D.D. 


UNITED   BRETHREN   IN   CHRIST. 

47.    FOREIGN   MISSIONARY  SOCIETY,    UNITED 

BRETHREN. 


The  Rev.  S.  S.  Hough,  D.D. 


The  Rev.  Bishop  G.  M.  Mathews, 
D.D, 


62  RECORDS  OF  THE  CONFERENCE 

48.    WOMEN'S  FOREIGN   MISSIONARY  SOCIETY, 
UNITED   BRETHREN. 

Mr.  A.  A.  Moore.  |     Mrs.  Delia  Todd  (Africa). 

INTERDENOMINATIONAL. 

49.   AFRICA   INLAND   MISSION,   AMERICAN 
COUNCIL. 

Mr.  G.  E.  Davis.  |     The  Rev.  C.  E.  Hurlburt. 

SO.   AMERICAN   BIBLE  SOCIETY. 


The  Rev,  E.  J.  Aiken. 

The  Rev,  Marcellus  Bowen,  D.D. 

The  Rev.  Glenn  Flinn. 

The  Rev.  W.  I.  Haven,  D.D. 

The  Rev.  John  Hykes,  D.D. 

The  Rev.  Minot  C.  Morgan. 


The    Rev.    Frank   Mason   North, 

D.D. 
The     Rev.     Henry    A.    Stimson, 

D.D. 
The  Rev.  H.  C.  Tucker. 
Mr.  James  Wood. 


SI.   CANTON  CHRISTIAN  COLLEGE. 
The  Rev.  Samuel  Macauley  Jackson,  D.D.,  LL.D. 

52.    CHINA   INLAND   MISSION. 

Mr.  Wm.  Borden.  The  Rev.  John  McNicoll. 

The  Rev.  A.  Imrie. 

53.    CHRISTIAN   AND    MISSIONARY  ALLIANCE. 

The  Rev.  Matthew  Birrel.  j    The  Rev.  F.  E.  Marsh. 

Mr.  David  Crear.  The  Rev.  A.  E.  Thompson. 

The  Rev.  M.  B.  Fuller  (India).  !    The  Rev.  J.  D.  Williams. 

54.    INTERNATIONAL   COMMITTEE,   YOUNG    MEN'S 
CHRISTIAN  ASSOCIATION. 

Mr.  H.  P.  Andersen.  Mr.  Franklin  Gaylord. 

Mr.  G.  I.  Babcock  (Mexico).  Mr.  A.  C.  Harte  (India). 

Mr.  F.  S.  Brocknian  (China),  Mr.  C.  D.  Hurrey  (Argentina). 

Mr.  George  Sherwood  Eddy.  |    Mr.  W.  W.  I>ockwood  (China). 

Mr.  Galen  M.  Fisher  (Japan).  1    Mr.  Richard  C.  Morse. 


LIST  OF  OFFICIAL  DELEGATES 


63 


55-    NATIONAL   BOARD   OF  YOUNG    WOMEN'S 
CHRISTIAN  ASSOCIATIONS. 


Mrs.  Thomas  S.  Gladding. 


Miss  Harriet  Taylor. 


56.   SCANDINAVIAN  ALLIANCE  MISSION  OF  NORTH 

AMERICA. 


Mr.  William  Englund. 


Mrs.  Englund. 


57.    SYRIAN   PROTESTANT  COLLEGE. 
The  Rev.  Jas.  R.  Swain. 

58.   YALE   FOREIGN   MISSIONARY  SOCIETY. 

The  Rev,  Harlan  P.  Beach,  D.D. 


59.   WOMEN'S   UNION   MISSIONARY  SOCIETY. 

Mrs.  S.  T.  Dauchy.  Miss  Mary  S.  Stone. 

Miss  Elizabeth  B.  Stone. 

60.  DELEGATES  APPOINTED  BY  THE  AMERICAN 
EXECUTIVE  COMMITTEE  TO  FILL  VACAN- 
CIES IN  LISTS  OF  BOARDS. 


The  Rev.  Charles  R.  Cooke,  M.D. 

(India). 
The  Rev.  J.  Dixen. 
Dr.  Charles  H.  Frazier  (China). 
Dr.  W.  H.  Howitt. 
Mr.  Delavan  L.  Pierson. 


The  Rev.  Alvaro  Reis. 
The  Rev.  A.  C.  Strachan. 
The  Rev.  Judson  Swift,  D.D. 
The  Rev.  Daniel  Thomas. 
The  Rev.  Bishop  Alex.  Walters. 


III.   CONTINENTAL 

SPECIAL  DELEGATES  APPOINTED  BY  THE 
CONTINENTAL  EXECUTIVE  COMMITTEE. 


Pastor    J.     R.     Callenbach,     Dr. 

Theol. 
Professor  J.  Eggeling,  Ph.D. 
Professor  K.  Meinhof. 


Pastor  Julius  Richter,  D.D. 
Pastor  von  Velsen. 
Skt.    Frederic  Vernier  (Madagas- 
car). 


64 


RECORDS  OF  THE  CONFERENCE 


BELGIUM. 

EGLISE  CHRiTIENNE  MISSIONAIRE  BELGE. 
Pasteur  R.  Meyhoffer. 


DENMARK. 
I.  DANSKE   MISSIONSSELSKAB. 


Pastor  Bachevold. 
Herr  L.  Bergmann. 


Missionar  Bittmann. 
Graf  Moltke. 


2.  SANTALMISSIONEN   (INDIAN   HOME   MISSION) 


Professor  Blegen. 

The  Rev.  P.  O.  Bedding  (Bengal). 


Pastor  Oldenburg. 


FINLAND. 

I.  FINSKA  MISSIONSSALLSKAPET. 


Missionsdirektor  Joos  Mustakallio, 

M.A. 
The  Rev.  Erland  Silvonen  (China). 


Baron  K.  A.  Wrede. 
Mr.     Anton     Wuorinen,      M.A., 
LL.B. 


2.  LUTHERSKA  EVANGELIFORENINGEN. 

Frl.  Sigrid  Uusitale. 

FRANCE. 

MISSIONS   EVANG^LIQUES   DE   PARIS. 


Pasteur    E.    Allegrel  (Mission  du 

Congo  fran9ais). 
Pasteur  Appia. 
Directeur  A.  Boegner,  D.D. 
Pasteur    A.    Casalis    (Basutoland 

Mission,  South  Africa). 
The  Rev.  F.  Chrislol  (Basutoland 

Mission,  South  Africa). 


Pasteur  Daniel  Couve. 

The  Rev.  R.  PI.  Dyke  (Basutoland 

Mission,  South  Africa). 
Pasteur  G.  Lauga. 
Professeur  Ch.  Mercier. 
Pasteur  J.  de  Visme, 


LIST  OF  OFFICIAL  DELEGATES 


65 


GERMANY. 

I.   ALLGEMEINER  EVANGELISCH-PROTESTANT- 
ISCHER  MISSIONSVEREIN. 


Pfarrer  Fischer. 


MissionsinspektorWitte.Lic.Theol. 


2.  BASLER   MISSIONSGESELLSCHAFT. 


Pfarrer  Correvon. 
Missionar  Dilger. 
Pfarrer  C.  Eisenberg. 
Pfarrer  Grein. 
Missionar  Gsell. 
Missionar  Arthur  Jehle. 
Missionar  Kutter. 
Pfarrer  Lanterburg. 
Stadtvikar  Mayer. 
Fraulein  Metzger. 


Pfarrer  H.  Moller. 
Missionar  Munz. 
Herr  Carl  de  Neufville. 
Missionsinspektor  Otth. 
Stadtpfarrer  Pfisterer. 
Fraulein  Raaflaub. 
Pfarrer  Schlatter. 
The  Rev.  W.  Spaich. 
Dr.  Stokes. 
Missionsinspektor  Wiirz. 


3.  BERLINER  MISSIONSGESELLSCHAFT. 


Missionsinspektor   Axenfeld,    Lie. 

Theol. 
Oberverwaltungsgerichtsrat  Berner. 
Pastor  Blumske. 
Missionsdirektor  Gensichen,  D.D. 


Missionsinspektor  Gluer. 
Pfarrer  Haegeholz. 
Cand.  theol.  Ohly. 
Missionsinspektor  Schlunk. 
Missionsinspektor  Wilde. 


4.  DEUTSCH-OSTAFRIKANISCHE    MISSIONS- 
GESELLSCHAFT. 


Missionar  Gleiss. 


Missionsinspektor  Trittelvitz. 


5.  DEUTSCHE  ORIENT-MISSION. 

Direktor  Dr.  Joh.  Lepsius. 


The      Rev.      Jobs.     Awetaranian 
(Muhamed  Schiikri  Effendi). 


6.    DEUTSCHE    CHINA-ALLIANZ-MISSION,    BARMEN. 

Missionar  C.  Polnick. 
COM.  IX. — 5 


66 


RECORDS  OF  THE  CONFERENCE 


7.  DEUTSCHER  HILFSBUND   FUR  CHRISTLICHES 

LIEBESWERK. 

Grafin  Else  Baudissin.  •     The  Rev.  S.  Wasserzug. 

Pfarrer  Brunnemann. 


8.  GOSSNERSCHE  MISSIONSGESELLSCHAFT. 


Missionar  Pfarrer  Hertzberg. 
Superintendent  Dr.  Matthes. 


Pfarrer  P.  Richter. 
Pfarrer  Vogel. 


9.  HERMANNSBURGER  MISSIONSGESELLSCHAFT. 


Pfarrer  Isenberg. 
Pfarrer  Maurer. 
Pfarrer  Meyer. 


Pfarrer  Robbelen. 
Pastor  von  Staden. 
Graf  von  Wedel. 


10.  KAISERSWERTHER  ANSTALTEN. 
Pfarrer  Disselhof.  |    Pfarrer  Stursberg. 

II.  LIEBENZELLER  CHINA  INLAND   MISSION. 
Pfarrer  Corper.  |   Missionssekretar  Kirrmann. 


12.  LEIPZIGER  MISSIONSGESELLSCHAFT. 


Missionsinspektor  Bemmann. 
Praepositus  Bernhardt. 
Pfarrer  Cordes. 
Missionar  Gehrmg. 
Missionssenior  Handmann. 


Kirchenrat  G.  Kurze,  D.D. 
Pastor  Lichtenstein. 
Konrektor  Steck. 
Pfarrer  Ziegler. 


I 


13.  MISSION   DER   BRUDERGEMEINE. 


The  Rev.  J.  Connor. 

Miss  Louisa  Hanna. 

The    Right    Rev.    Bishop   E.    R. 

Hassc. 
The   Right    Rev.    Bishop    P.    O. 

Hennig. 
The  Right  Rev.  Bishop  La  Trobe. 


The  Rev.  Prof.  Mirbt,  D.D. 

The  Rev.  H.  P.  Mumford. 

The  Rev.  P.  von  Schweinitz,  D.D. 

The  Right  Rev.  Bishop  F.  Stahelin. 

Mrs.  Stahelin. 

Herr  Pastor  Lie.  Henry  Ussing. 

The  Rev.  Henry  Weiss. 


i 

I 


LIST  OF  OFFICIAL  DELEGATES  67 

14.  MISSION   DER   DEUTSCHEN   BAPTISTEN. 

Redakteur  Hoefs.  |    Missionsinspektor  Mascher. 

15.  NEUENDETTELSAUER  MISSION. 

Pfarrer  Kliffner.  |   Pastor  Seiler. 

16,  NEUKIRCHNER  MISSIONSANSTALT. 
Pfarrer  Kriismann.  |   Herr  Rud.  Kiihnen. 

17.  NORDDEUTSCHE  MISSIONSGESELLSCHAFT. 

Missionsdirektor  Schreiber.  |    Prases  Joh.  Schroder. 

18.  RHEINSCHE   MISSIONSGESELLSCHAFT. 


Missionar  A.  Bettin. 
Pfarrer  Lie.  Dr.  Bohmer. 
Kommerzienrat  E.  Colsmann. 
Pastor  Hartmann. 
Prof.  Haussleiter,  D.D. 
Pfarrer  Hense. 
Missionar  A.  Hoffmann. 
Kommerzienrat  Mittelsten-Scheid. 


Superintendent  Miiller. 
Dr.  med.  Olpp. 
Missionsinspektor  Warneck,    Lie. 

Theol. 
Missionsinspektor  Wegner. 
Pfarrer  Wilm. 
Pfarrer  Witteborg, 


19.  SCHLESWIG   HOLSTEINSCHE   MISSIONS- 
GESELLSCHAFT. 


Missionsinspektor  Lucht. 
Missionssekretar  Pohl. 


Missionar  Wohlenberg. 


HOLLAND. 

I.  JAVA  COMITY. 

L.  J.  van  Wijk. 

2.  NEDERLANDSCH   ZENDELING  GENOOTSCHAP. 

Techn.  Stud.  J.  W.  Gunning.  |    Prof.  Van  Nes,  D.D. 

The  Rev.  P.  J.  Muller,  D.D.  | 

3.  NEDERLANDSCHE  ZENDINGSSCHOOL, 

Dr.  Theol.  A.  M.  Brouwer. 


6?>         RECORDS  OF  THE  CONFERENCE 

4.  NEDERLANDSCHE  ZENDINGS   VEREENIGING. 

C.  Ch.  J.  Schroeder.  |    J.  J.  Voortman, 

5.  SANGIR  AND  TALAUT  COMIT^. 
Miss  H.  B.  de  la  Bassecour-Caan. 

6.  UTRECHTSCHE   ZENDINGS   VEREENIGING. 

Dr.  Theol.  J.  A.  Cramer,  J.  P.  Missionsdirektor  Rauws. 

Pastor  Henzel. 

7.  ZENDING  VAN  DE  GEREFORMEERDE 
KERKEN  IN  NEDERLAND. 


Ds.  H.  Dijkstra. 
Ds.  W.  B.  Renkema. 


Ds.  W.  W.  Smitt. 


NORWAY. 

I.  NORSKE   KIRKES   MISSION   VED   SCHREUDER. 

Pastor  Skaar. 

2.  NORSKE   LUTHERSKE  KINAMISSIONSFORBUND 

Formand  Brandtzaeg.  I  Missionar  O.  M.  Sama. 

Missionar  P.  S.  Eikrem.  | 

3.  NORSKE   MISSIONSSELSKAB. 


Missionsdirektor  Dahle. 
Dr.  Fox-Maule. 
Pastor  Klaveness. 
The  Rev.  L.  S.  Koren. 


Pastor  Logstrup. 
Pastor  Munck. 
Pastor  Myhre. 
Dr.  J.  E.  Nilsen. 


SWEDEN. 

I.  EVANGELISKA   FOSTERLANDS   STIFTELSENS. 


Missionspastor  Hedberg. 
Missionsdirektor  Lindgren. 
Fraulein  Vivi  Rinman. 


Missionspastor  Ruthgvist. 
Missionspastor  Sundstrom. 


2.  FORENINGEN   FOR   ISRAELSMISSION. 

The  Rev.  Axel  Svanberg. 


LIST  OF  OFFICIAL  DELEGATES  69 


3.  SVENSKA  KYRKANS   MISSIONSTYRELSE. 

Propst  Hogner.  I    Pfarrer  Johansson. 

Missionsdirektor  Ihrmark.  |    The   Right   Rev.   Bishop  W.    H. 

i        Tottie,  D.D. 

4.  SVENSKA   MISSIONEN   I    KINA. 
Herr  Erik  Folke. 


5.  SVENSKA  MISSI0NSF0R3UNDET. 

Missionar  L,    E.    Hogberg   (East    !    Missionssekretar  Wilh.  Sjoholm. 

Turkestan).  ,    Missionar       A.       P.       Tjellstrom 

Missionar  C.  O.  Orest.  |        (China). 


SWITZERLAND. 

MISSION   ROMANDE. 

The  Rev.  G.  Bugnion.  The  Rev.  H.  A.  Junod. 

Secretaire  Grandjean. 


SPECIAL   DELEGATES. 

The  following  delegates  were  appointed  at  a  late  date  to  fill  vacancies, 
but  information  is  not  available  with  regard  to  the  Societies  wilh  which 
they  were  connected  : — 


Mr.  Ivor  Aasen,  Cand.  Phil. 
The  Rev.  Jakob  Bystrom. 


The  Rev.  A.  H.  Ewing. 
Mr.  C.  Henrlk  Tjader. 


IV.  SOUTH  AFRICAN  AND  AUSTRALASIAN. 

I.  DUTCH    REFORMED   CHURCH   OF 
SOUTH  AFRICA. 

The  Rev.  D.  Bosman. "  \    The  Rev.  Prof.  J.  I.  Marais,  D.D. 

The  Rev.  Henri  Gonin.  |    The  Rev.  B.  P.  J.  Marchand,  B.A. 


70 


RECORDS  OF  THE  CONFERENCE 


2.  DUTCH    REFORMED    CHURCH    OF    SOUTH 
AFRICA— WOMEN'S  FOREIGN  MISSION. 

Mrs.  D.  Bosman. 

3.  SOUTH   AFRICAN   MISSIONARY  SOCIETY 
(WESLEYAN). 

Mr.  T.  E.  Duckies.  |    The  Rev.  R.  T.  Hornabrook. 

The  Rev.  John  Gould.  1 

4.  AUSTRALIAN   CHURCH    MISSIONARY 

ASSOCIATION. 

The  Rev.  W.  A.  Charlton.  [    The  Rev.  J.  S.  Needham. 

The    Right    Rev.    the    Bishop    of   i 
Gippsland.  ! 

5.  NEW  ZEALAND   CHURCH    MISSIONARY 

ASSOCIATION. 

The  Rev.  T.  A.  R.  Ebbs. 


6.  FURREEDPORE   MISSION,    INCORPORATED. 

The  Rev.  Peter  Fleming. 

7.  PRESBYTERIAN   CHURCH   OF   AUSTRALIA- 

FOREIGN   MISSIONS   DEPARTMENT. 


The  Rev.  Johannes  Heyer,  B.A. 
Mr.  W.  S.  Park. 


The  Rev.  David  Ross,  M.A. 


8.  METHODIST   MISSIONARY  SOCIETY  OF 
AUSTRALASIA. 


The  Rev.  W.  L.  Blamires. 
Mr.  B.  B.  Chapman,  M.A. 


The  Rev.  J.  Nettleton. 

The  Rev.  M.  Scott-Fletcher,  M.A. 


9.  PRESBYTERIAN  CHURCH  OF  AUSTRALIA  IN  THE 
STATE  OF  NEW  SOUTH  WALES  — FOREIGN 
MISSIONS   COMMITTEE. 

Colonel  J.  H.  Goodlet. 


LIST  OF  OFFICIAL  DELEGATES  71 

10.   PRESBYTERIAN   CHURCH    OF    NEW   ZEALAND- 
FOREIGN   MISSION   COMMITTEE. 

The  Rev.  John  Mackenzie,  M.A.     |    The  Rev.  A.  T.  Thomson. 

II.  VICTORIAN   BAPTIST  FOREIGN  MISSION. 
The  Rev.  W.  T.  Whitley,  M.A.,  LL.D. 

12.  MELANESIAN   MISSION. 

The  Rev.  C.  W.  Browning.  The  Rev.  J.  M.  Steward. 

The  Rev,  W.  C.  O'Ferrall. 


MINUTES    OF  THE   CONFERENCE 

BUSINESS   SESSION— 14TH  JUNE 

The  Delegates  appointed  to  the  World  Missionary  Conference  met  in 
the  Assembly  Hall,  The  Mound,  Edinburgh,  this  afternoon  at  3  p.m. 
The  Right  Hon.  Lord  Balfour  of  Burleigh,  K.T. ,  occupied  the  Chair. 

I.  The  Rev.  C.  C.  B.  Bardsley  opened  the  meeting  with  prayer. 

II.  The  List  of  Official  Delegates  was  submitted,  passed  unanimously, 
and  the  Conference  duly  constituted. 

III.  The   following   Resolution  was   moved   by   Sir   Andrew   Fraser, 

K.C.S.I.,  LL.  D.,  seconded  by  the  Hon.  Seth  Low,  and 
passed  unanimously  : — 
"That  the  Business  Committee,^  which  has  hitherto,  by  the 
unanimous  appointment  of  the  Executive  Committees  of  the 
Conference  in  Great  Britain  and  America  and  on  the 
Continent  of  Europe,  prepared  the  business  of  the  Conference, 
be  asked  to  continue  its  worli  as  the  Business  Committee  of 
the  Conference,  and  that  its  functions  be  to  arrange  the 
proceedings  for  each  day  and  to  attend  to  all  other  matters 
relating  to  the  business  of  the  Conference." 

IV.  The  following  proposals  were  moved  by  the  Rev.  George  Robson, 

D.D.,  as  chairman  of  the  Business  Committee,  seconded  by 
Rev.  A.  J.  Brown,  D.D.,  and  passed  unanimously. 
(a)  That  the  Standing  Orders  of  the  Conference  be  as  follows  : — • 


STANDING  ORDERS 

I.  The  Conference  shall  meet  each  week-day  until  Thursday,  23rd 
June,  at  9.45  a.m.,  and  shall  sit  until  not  later  than  4.30  p.m.,  with  an 
interval  from  i  till  2.30  p.m.  Each  day  the  Conference  shall  close  at 
12.30,  and  the  period  from  12.30  to  i  o'clock  be  devoted  to  united 
intercession.  The  Conference  shall  sit  each  evening  from  8  till  9.30  p.m. 
On  the  Sunday  the  Conference  shall  meet  only  in  the  evening  at  8  p.m. 

^  For  list  of  members,  see  p.  38. 
73 


MINUTES  OF  THE  CONFERENCE    73 

II.  The  first  business  of  each  day,  after  the  openmg  act  of  worship, 
shall  be  the  approval  of  the  Minutes  of  the  previous  day,  which  shall  be 
printed  in  the  "  Daily  Paper,"  and  when  submitted  for  approval  shall 
be  held  as  read.  Thereafter  the  consideration  of  the  Reports  of  the 
Commissions  shall  occupy  the  whole  time  of  the  day  session  until  the 
hour  for  adjournment,  or  such  earlier  hour  as  the  Conference  may  appoint 
upon  the  recommendation  of  the  Business  Committee.  {Note. — It  is 
requested  that  all  minor  corrections  in  the  minutes  shall  be  sent  in  writing 
to  the  Secretary,  so  as  to  save  the  time  of  the  Conference.] 

III.  When  the  Conference  meets  to  receive  and  consider  the  Reports 
of  the  Commissions,  it  shall  sit  as  a  Committee.  The  Conference  at  its 
opening  meeting  shall  elect  a  Chairman  of  Committee,  who  shall  preside 
throughout  the  meetings  in  Committee,  but  may  from  time  to  time  appoint 
a  Vice-Chairman  to  relieve  him  when  occasion  requires.  At  all  meetings 
other  than  those  at  which  the  Reports  are  under  consideration,  the 
Conference  shall  sit  under  the  presidency  of  its  President  or  a  Vice- 
President  or  other  Chairman  appointed  for  the  time  being. 

IV.  Out  of  the  total  time  available  for  the  discussion  of  each  Report,  a 
period  not  exceeding  forty-five  minutes  in  all  shall  be  at  the  disposal  of 
the  Commission  presenting  the  Report.  It  shall  be  in  the  option  of  each 
Commission  to  determine  how  to  utilise  the  time  allotted  to  it,  whether 
in  one  general  statement  or  in  an  introductory  statement  and  subsequent 
statements  on  particular  points  or  in  reply,  and  whether  such  statements 
shall  be  made  by  the  Chairman  or  by  members  of  the  Commission.  The 
remainder  of  the  time  during  which  a  Report  is  under  consideration  shall 
be  reserved  for  delegates  who  are  not  members  of  the  Commission  re- 
porting. In  exceptional  cases  it  shall  be  in  the  power  of  the  Chairman 
to  call  on  a  member  of  the  Commission  reporting  to  speak,  even  though 
the  time  at  the  disposal  of  the  Commission  is  already  exhausted  or  allotted, 
provided  that  in  no  case  the  additional  time  allowed  to  a  Commission 
shall  exceed  a  quarter  of  an  hour. 

V.  In  order  to  facilitate  the  most  profitable  use  of  the  time  available 
for  the  discussion,  the  Business  Committee,  in  consultation  along  with 
the  Chairman  or  other  representative  of  each  Commission,  shall,  in  the 
light  of  recommendations  from  the  Commission  and  of  such  suggestions 
as  have  been  sent  in  by  members  of  the  Conference,  prepare  an  Agenda 
for  the  day  indicating  the  points  in  the  Report  on  which  it  seems  desirable 
to  concentrate  attention,  and  the  order  in  which  they  shall  be  taken  up. 
The  amount  of  time  to  be  devoted  to  each  topic  shall  be  left  to  the 
discretion  of  the  Chairman  of  the  Conference, 


lECORDS  OF  THE  CONFERENCE 

^A\\  members  desiring  to  speak  on  any  point  in  connection  with  the 
;<<eport,  whether  in  the  way  of  emphasising  its  importance  or  in  the  way 
of  criticism,  shall  send  in  their  names  not  later  than  2  p.m.  on  the  previous 
day  to  the  Secretary  of  the  Business  Committee,  stating  at  the  same  time 
their  station  or  residence,  the  Society  they  represent,  and  the  point  on 
which  they  wish  to  speak.  It  shall  further  be  open  for  any  member  who 
in  the  course  of  the  discussion  desires  to  speak  to  send  up  his  name  to  the 
Chairman  by  one  of  the  ushers  posted  in  the  hall,  who  will  supply  the 
member  with  a  card  to  be  filled  up  for  this  purpose.  But  in  view  of 
the  limitation  of  time  available,  it  is  understood  that  the  giving  of  notice 
does  not  necessarily  secure  for  any  member  the  opportunity  of  speaking. 

VII.  The  Chairman  shall  call  upon  speakers  at  his  discretion,  but,  in 
doing  so,  he  shall  endeavour  to  have  regard  to  a  fair  representation  of 
different  countries  and  societies  and  to  an  adequate  expression  of  differences 
of  view. 

VIII.  The  time  allotted  to  each  speaker  in  the  discussion  upon  the 
Reports  shall  not  exceed  seven  minutes, 

IX.  It  is  expected  that  all  speakers  will  direct  their  remarks  to  the 
discussion  of  large  questions  relating  to  the  subject  under  review.  In 
order  to  save  the  time  of  the  Conference,  all  corrections  of  what  are 
regarded  as  inaccurate  or  deficient  statements  in  the  Reports  should  be 
sent  in  writing  to  the  Secretary  of  the  Business  Committee  to  be  trans- 
mitted to  the  Commission  concerned  for  its  consideration  in  the  final 
revision  of  its  Report. 

X.  When  the  Chairman  submits  any  point  to  the  House,  he  shall 
state  the  question  in  briefest  terms  and  ask  an  expression  of  opinion, 
"  Aye  "  or  "  No."  If  the  result  appears  indecisive,  he  may  take  a  show 
of  hands  for  and  against,  if  possible  without  counting.  No  suspension  of 
the  Standing  Orders  shall  be  allowed  unless  it  be  obviously  desired  by  a 
large  majority. 

XI.  Whereas  (a)  the  Conference  has  not  been  convened  for  the 
passing  of  resolutions,  and  it  is  not  intended  that  the  conclusions  of  the 
Commissions  should  be  submitted  for  vote  ;  and 

[b)  Resolutions  touching  any  matter  of  faith  or  polity  on  which  those 
participating  in  the  Conference  differ  among  themselves,  are  excluded  by 
the  constitution  of  the  Conference  ; 

{c)  While,  nevertheless,  in  an  exceptional  instance  it  may  be  the 
unanimous,  or  almost  unanimous,  desire  of  the  Conference  that  a  definite 
expression  of  the  mind  of  the  Conference  be  reached  with  reference  to 
some  matter  other  than  those  indicated  in  clause  {b), 


MINUTES  OF  THE  CONFERENCE  75 

It  is  agreed  that  no  Resolution  shall  be  submitted  to  the  Conference 
unless  the  Business  Committee,  by  a  majority  of  two-thirds,  has  approved 
it  as  a  Resolution  proper  to  the  purposes  of  the  Conference. 

It  is  desirable  that  any  Resolution  which  the  Business  Committee 
approve  for  submission  shall  be  inserted  in  two  issues  of  the  "Daily 
Paper."  In  any  case,  it  must  appear  in  the  "Daily  Paper"  for  the  day 
on  which  it  is  submitted.  In  the  event  of  any  Resolution  submitted  not 
being  approved  unanimously,  the  vote  for  and  against  shall  be  taken  by  a 
show  of  hands,  and  the  Chairman  shall  state  approximately  the  numbers 
appearing  to  vote  for  and  against. 

This  Standing  Order  applies  to  all  amendments  affecting  the  substance 
of  any  Resolution  submitted  in  accordance  with  its  provisions,  and  such 
amendments  can  be  proposed  only  after  they  have  been  approved  by  a 
two-thirds  majority  of  the  Business  Committee  as  suitable  for  submission 
to  the  Conference. 

XII.  In  all  questions  relating  to  order  and  procedure  the  ruling  of  the 
Chairman  shall  be  final. 

The  Business  ^Committee  recommend  that  the  Conference  adopt  the 
following  requests  to  its  members  : — 

(a)  It  is  most  earnestly  requested  that  during  the  time  which  is  set 
apart  each  forenoon  for  united  intercession,  no  one  shall  enter  or  leave 
the  Hall.  This  act  of  united  prayer  is  the  most  important  part  of  each 
day's  proceedings,  and  on  it  more  than  all  else  depends  the  realisation  of 
the  blessing  possible  in  this  Conference. 

{b)  It  is  also  requested  that  all  members  should  endeavour  to  be  in 
their  places  by  9.40  each  morning,  so  that  all  may  take  part  in  the 
opening  act  of  worship  and  intercession,  and  that  there  may  be  no 
disturbance  nor  distraction  from  members  arriving  late. 

XIII.  Members  having  any  suggestion  to  offer  with  regard  to  the 
procedure  or  convenience  of  the  Conference,  are  invited  to  transmit  their 
suggestions  to  the  Business  Committee. 

RULES  OF  DEBATE 

1.  The  mover  of  a  resolution  shall  have  a  right  of  reply,  but  not  the 
mover  of  an  amendment.  The  reply  must  be  limited  to  answering  the 
arguments  advanced  against  the  motion. 

2.  Any  amendment  which  does  not  affect  the  substance  of  a  resolution 
submitted  in  accordance  with  the  provisions  of  Standing  Order  XI.  may 
be  proposed  from  the  floor  of  the  Conference,  but  shall  be  presented  in 
writing  by  the  proposer  either  before  or  at  the  time  the  proposition  is 
made,  and  shall  be  handed  to  the  Chairman  through  one  of  the  ushers. 


ye         RECORDS  OF  THE  CONFERENCE 

and  the  Chairman  shall  have  discretion  to  decide  whether  the  amendment 
is  admissible  under  the  rule. 

3.  When  a  resolution  or  amendment  has  been  moved  and  seconded,  it 
shall  not  be  withdrawn  without  the  consent  of  the  Conference. 

4.  No  member  may  speak  more  than  once  on  one  resolution  or  amend- 
ment to  it  without  the  consent  of  the  Conference. 

5.  No  resolution  on  any  other  subject  shall  be  submitted  until  the  one 
under  consideration  is  disposed  of. 

This  may  be  done  by  withdrawal  (Rule  3),  adoption,  or  rejection,  or 
by  one  of  the  following  motions  : — 

(1)  Amendment  of  the   resolution   by  varying    its    terms,  omission  or 

addition. 

(a)  Should  an  amendment  be  carried,  the  motion  as  amended  becomes 
the  substantive  motion,  and  thereon  an  amendment  may  be 
proposed. 

(3)  No  stcond  amendment  shall  be  submitted  until  the  first  is  dis- 
posed of,  though  any  speaker  may  give  notice  of  his  intention 
to  propose  a  second  amendment. 

(2)  Any  of  the  following  motions  which  are  in  order  when  any  proposal 

is  before  the  Conference  : — 

(a)  "That  the  resolution  (or  resolution  and  amendment)  before  the 

Conference  be  not  put."     When  this  motion  is  moved  it  shall 
be  put  by  the  Chairman  without  dihcussion. 
If    it    be    carried,    the    resolution    or    amendment    before    the 
Conference  cannot  be  put.     If  it  be  not  carried,  the  discussion 
may  proceed. 

(b)  "That  the  next  business  as  ordered  by  the  Conference  be  now 

taken." 
(r)  "That  the  question  be  postponed  either  to  a  definite  time,  or  to 

a  time  to  be  hereafter  fixed." 
[d)  "  That  the  question  be  referred  to  a  Committee." 

6.  A  motion  "  That  the  vote  be  now  taken"  may  be  presented  by  any 
member,  but  no  discussion  shall  be  allowed  thereon.  If  the  motion 
.should  be  carried  by  a  majority  of  not  less  than  two-thirds  of  those  voting, 
the  Chairman  shall  forthwith  call  upon  the  member,  if  any,  who  may  have 
the  right  of  reply,  and  immediately  after  he  has  spoken  shall  put  the 
question. 

7.  The  resolution  and  amendment  shall  be  read  before  being  put  to 
the  vote.  The  vote  on  the  amendment  shall  be  taken  first.  No  member 
shall  speak  after  the  Chairman  has  risen  to  put  "the  question"  to  the 
Conference  until  a  vote  has  been  taken. 

{J>)  That   Mr.   J.    H.    Oldham    be    appointed    Secretary   of  the 

Conference, 
(f)  That   INIr.    John    R.    Mott    be    appointed   Chairman    of   the 

Conference   in   Committee,    in    accordance    with    Standing 

Order  III. 
{(i)  That  the  Rev.  J.  H.  Ritson  (London)  and  Mr.   Newton  \V. 

Rowell,  K.C.  (Toronto),  be  appointed  Recording  Clerks  of 

the  Conference. 


MINUTES  OF  THE  CONFERENCE  77 

A  telegram  from  the  Church  Missionary  Society  Committee,  London, 
was  read,  and  with  words  on  its  message,  John  xvii.  21,  the  Chairman 
brought  the  meeting  to  a  close.  The  Right  Rev.  Bishop  Montgomery, 
Secretary  of  the  S.P.G.,  pronounced  the  benediction. 


EVENING  SESSION— 14th  June 

The  Conference  met  at  8  p.m.,  with  Lord  Balfour  of  Burleigh  in  the 
Chair.  After  the  singing  of  the  hymn  "All  people  that  on  earth  do 
dwell,"  the  Rev.  Principal  Whyte  led  the  Conference  in  prayer. 

His  Majesty  the  King  was  graciously  pleased  to  send  the  following 
message  to  the  Conference  through  the  Chairman  : — 

"  The  King  commands  me  to  convey  to  you  the  expression  of  his  deep 
interest  in  the  World,  Missionary  Conference  to  be  held  in  Edinburgh  at 
this  time. 

"  His  Majesty  views  with  gratification  the  fraternal  co-operation  of  so 
many  Churches  and  Societies  in  the  United  States,  on  the  continent  of 
Europe,  and  in  the  British  Empire,  in  the  work  of  disseminating  the 
knowledge  and  principles  of  Christianity  by  Christian  methods  throughout 
the  world. 

"The  King  appreciates  the  supreme  importance  of  this  work  in  its 
bearing  upon  the  cementing  of  international  friendship,  the  cause  of  peace, 
and  the  wellbeing  of  mankind. 

"His  Majesty  welcomes  the  prospect  of  this  great  representative 
gathering  being  held  in  one  of  the  capitals  of  the  United  Kingdom,  and 
expresses  his  earnest  hope  that  the  deliberations  of  the  Conference  may 
be  guided  by^divine  wisdom,  and  may  be  a  means  of  promoting  unity 
among  Christians,  and  of  furthering  the  high  and  beneficent  ends  which 
the  Conference  has  in  view." 

The  audience  sang  "God  save  the  King." 

Lord  Balfour  of  Burleigh  then  delivered  his  opening  address  as 
President  of  the  Conference. 

Addresses  were  delivered  by  the  Archbishop  of  Canterbury  on  "  The 
Central  Place  of  Missions  in  the  Life  of  the  Church,"  and  by  Mr. 
Robert  E.  Speer,  New  York,  on  "Christ  the  Leader  of  the  Missionary 
Work  of  the  Church." 

The  meeting  was  closed  with  prayer,  led  by  the  Archbishop  of 
Canterbury. 

MORNING  SESSION-isth  June 

The  Conference  was  opened  by  the  singing  of  Hymn  35,  "Jesus  shall 
reign." 
The  Very  Rev.  P.  M'Adam  Muir,  D.D.,  Moderator  of  the  Church 


78    RECORDS  OF  THE  CONFERENCE 

of  Scotland,  led  in  prayer,  read  a  portion  of  Acts  xvii.,  and  briefly 
commented  thereon. 

At  lo  o'clock  Dr.  John  R.  Mott  took  the  Chair. 

Rev.  George  Robson,  D.D.,  Chairman  of  the  Business  Committee, 
reported  that  Mr.  Mott  felt  the  difficulty  involved  in  liis  double  duty  as 
Chairman  of  the  Conference  and  Chairman  of  Commission  I.,  and  had 
requested  that  he  should  be  relieved  from  presiding  during  the  pre- 
sentation of  the  Report  of  Commission  I.  The  Business  Committee 
did  not  think  it  wise  to  comply  with  the  request,  but  suggested  that 
Mr.  Mott  should  be  at  liberty  to  call  upon  any  one  to  take  the  Chair  at 
any  time  during  the  presentation  or  discussion  of  the  Report. 

The  Conference  approved  this  recommendation,  and  Mr.  Mott  there- 
upon requested  Sir  Andrew  Fraser  to  take  the  Chair. 

Sir  Andrew  Fraser  having  taken  the  Chair,  Mr.  Mott  presented  and 
spoke  to  the  Report  of  Commission  I.,  "Carrying  the  Gospel  to  all  the 
Non-Christian  World." 

Mr.  Mott  resumed  the  Chair. 

The  following  members  of  the  Conference  spoke  :— 

On  Africa  q 

V 

The  Rev.  Dr.  Robson,  Vice-Chairman  of  the  Commission. 

Dr.  H.  Karl  Kumm,  Sudan  United  Mission.  —    .., :  )  ? 

Rev.  A.  Grandjean,  Swiss  Romande  Mission  in  East  Africa. 

On  fapan 

The  Rev.  Vugoro  Chiba,  American  Baptist  Society  in  Japan.  '  ' 

The    Rev.   J.    D.  Davis,  D.D.,  American  Board  of  Commissioners  in 

Japan.  p(X^ 

On  China 

Bishop  James   W.    Bashford,    D.D.,    Methodist    Episcopal   Church   of 

United  States,  resident  in  China.  ,^  >    ' 

r 

Mr.  T.  Y.  Chang,  American  Presbyterian  Board  in  China.  ^  >- 

On  Korea 
The  Hon.  T.  H.  Yun,  Methodist  Episcopal  Church  in  Korea. 

On  India  J 

Vix.  G.  S.  Eddy,  International  Y.M.C.A.  in  India.      >  ' 

The  Rev.  V.  S.  Azariah,  National  Mfssioriary  Society,  Tinnevelly.  •  '-•* 

The  Rev.  Robert  Stewart,  D.D.,  American  United  Presbyterian  Board 

in  India.  pj    ' 


MINUTES  OF  THE  CONFERENCE  79 

On  Mongolia 
The  Rev.  G.  H.  Bondfield,  British  and  Foreign  Bible  Society,  China.      C^^  ^ 

On  Central  Asia 
Missionar  L.  E.  Hogberg,  Svenska  Kyrkans  Missionstyrelse,  Sweden.         ^\/^*^' 

On  South  America 
Rev.  H.  C.  Tucker,  American  Bible  Society.  /! 

On  South  Sea  Islands 

Rev.     Joseph     Nettleton,     Wesleyan     Methodist     Missionary    Society    &fv\x 

(Australasian),  Fiji. 
The  Rev.  W.  L.  Blamires,  Methodist  Missionary  Society  of  Australasia,      ^:'^**  " 

Polynesia. 

On  the  Jews 

ktOSst 

The  Rev.  Wm.  Ewing,  United  Free  Church  of  Scotland  Jewish  Mission.        ^ 
The  Rev.  Louis  Me^'er,  Reformed  Presbyterian  Board,  U.S.A.  ^' 

On  Oriental  Students  in  the  West 
Mr.  F.  S.  Brockman,  Y.M.C.A.,  Shanghai. 

At  12.30  the  Conference  joined  in  the  singing  of  Hymn  13,  "  Rejoice, 
the  Lord  is  King." 

The  Rev.  W.  H.  Findlay,  Wesleyan  Methodist  Missionary  Society, 
gave  a  devotional  address  on  "  intercessloh  for  Indfa,"  and  led  the 
thoughts  of  the  Conference  while  the  members  engaged  in  silent 
prayer. 

The  session  was  brought  to  a  close  at  i  o'clock. 


AFTERNOON  SESSION-isth  June 

The  Conference  was  called  to  order  at  2.30  p.m.,  Dr.  John  R.   Mott 
in  the  Chair. 

The  proceedings  were  opened  by  the  singing  of  Kymn  24,  "Soldiers    \  ■; 
of  Christ,  arise  ! "  •  ""  '         ' 

^-The  Chairman,  in  calling  attention  to  those  points  in  the  Report  of 
Commission  I.  needing  special  attention,  reported  thfi-ificeipt-oLa  letter  ,,  ^i"?^ 
from  Dr.  Warneck.  Two  paragraphs  from  this  letter  were  read  ex- 
pressing his  good  wishes  and  prayer  for  the  Conference,  and  emphasising 
the  need  at  present  of  concentration  on  the  Far  East  and  the  growing 
force  of  Islam  in  Africa. 


^/U^ 


8o    RECORDS  OF  THE  CONFERENCE 

The  Conference  then  considered  the  question,  "Should  the  Church 
seek  to  enter  at  once  the  practically  unoccupied  fields,  or  first  enlarge  its 
activities  in  fields  where  it  is  already  at  work  ?" 

The  following  spoke  on  this  question,  with  a  special  view  to  Islam  : — 
The  Rev.  S.  M.  Zwemer,  D.D.,  Reformed  Church  in  America. 
The  Rev.  W.  H.  T.  Gairdner,  Church  Missionary  Society  in  Egypt. 
The  Rev.  Dr.  W.  St.  Clair  Tisdall,  Church  Missionary  Society  in  Persia.  / 

On  the  question,  "In  establishing  the  Church  on  the;Mission  Field, 
what  should  be  the  relative  emphasis  on  the  Conversion  of  Individuals, 
and  on  the  bringing  of  Communities  under  Christian  Influence?"  the 
following  members  of  the  Conference  spoke  : — 

Missionsinspektor  Axenfield,  Berlin  Missionary  Society. 

Bishop  J.  E.  Robinson,  Methodist  Episcopal  Church,  U.S.A.,  in  India.  ^^ 

Mrs.  Ashley  Carus-Wilson,  Church  Missionary  Society. 

Dr.  Robert  E.  Speer,  Presbyterian  Missions,  U.S.A. 

On  the  question,  "  Should  the  Missionary  devote  chief  attention  to 
raising  up  and  helping  to  develop  a  Native  Evangelistic  Agenc)-, 
or  to  doing  direct  Evangehstic  Work  himself?"  the  following  gave 
addresses : — 

The  Rt.  Rev.  Bishop  L.  II.  Roots,  Protestant  Episcopal  Churchy, 
U.S.A.,  in  Hankow.  /S^' 

The  Rev.  P.  F.  Price,  Executive  Committee  of  Foreign  Missions,  Presby- 
terian Church  in  U.S.A.  __  ,*J 

Mr.  D.  E.  Hoste,  China  Inland  Mission.  r «^ 

The  subject,  "Is  it  advisable  to  have  a  large  Native  Agency  for 
Evangelistic  Work  among  non-Christians  dependent  upon  Foreign 
Support  ?  "  was  spoken  to  by — 

The  Rev.  C.  H.   Monahan,  Wesleyan  Methodist  Missionary  Society  in  .  Jv/ 
India.  "  " 

Dr.  Eugene  Stock,  Church  Missionary  Society. 

The    Rev.    Dr.    John    Ross,     United    Free    Church    of    Scotland    in     J^ 
Manchuria. 

The  Rev.  Dr.  S.  A.  Moffett,  Presbyterian  Church  of  U.S.A.  in  Korea.         ' 

The  Rev.  Dr.  J.  Campbell  Gibson,  English  Presbyterian  Church  in 
China. 

The  subject,  "The  desirability  of  arrangements  for  promoting  co- 
operation in  connection  with  the  work  of  making  Christ  known  to  the 
non-Christian  World,"  was  spoken  to  by  Herr  Pastor  Julius  Richter, 
D.D.,  Germany,  one  of  the  Vice-Chairmen  of  Commission  I. 

The  session  of  the  Conference  was  closed  at  4.30  with  prayer  by  the 
Rt.  Rev.  Bishop  Montgomery. 


MINUTES  OF  THE  CONFERENCE  8i 

EVENING  SESSION— 15th  June 

The  Conference  met  at  8  p.m.,  with  the  Hon.   Seth  Low,  LL.D.,  in 
the  Chair.     After  the  singing  of  Hymn  15,   "At  the  Name  of  Jesus," 
the  Rev.  G.  Currie  Martin  (London  Missionary  Society)  led  the  Con-      /  ■' 
ference  in  prayer. 

Addresses  were  delivered  on  "Christianity,  the  Final  and  Universal 
Religion"— (i)  "As  Redemption,"  by  the  Rev.  Prof.  W.  P.  Paterson, 
D.D.  ;  (2)  "In  its  Ethical  Ideal,"  by  the  Rev.  Henry  Sloan  Coflin, 
D.D.  ^  ^^^ 

The  meeting  was  closed  with  prayer  at  9.30,  led  by  the  Rev.  Dr.  W. 
P.  Paterson. 

MORNING  SESSION— i6th  June 

Dr.  John  R.  Mott  took  the  Chair  at  9.45,  and  the  Conference  stood 
in  silent  prayer.  After  the  singing  of  Hymn  16,  "  Come,  Holy  Ghost, 
our  souls  inspire,"  the  Rt.  Rev.  Bishop  Brent,  D.D.,  of  the  Protestant 
Episcopal  Church,  U.S.A.,  in  the  Philippine  Islands,  led  the  meditations 
and  prayers  of  the  Conference,  and  read  Psalm  cxxxix. 

After  the  singing  of  Hymn  6,  "  Praise  to  the  Holiest  in  the  height," 
the  minutes  of  the  meetings  of  June  15  were  presented  and  adopted. 
The  Chairman  read  to  the  Conference  a  letter  from  ex- President 
Theodore  Roosevelt,  dated  London,  l6th  May  1910,  expressing  his 
regret  in  being  unable  to  fulfil  his  duties  as  a  delegate,  and  emphasising 
the  supreme  need  of  unity  of  spirit  in  view  of  the  claims  of  the 
world. 

The  Rev.  Dr.  J.  Campbell  Gibson,  English  Presbyterian  Church, 
Swatow,  as  Chairman  of  Commission  II.,  presented  the  Report  on 
the  subject,  "The  Church  in  the  Mission  Field."  He  suggested  that  / 
chapters  i.,  v.,  and  iii.  should  be  dealt  with  in  the  morning,  and 
chapters  ii.,  vi.,  and  iv.  in  the  afternoon.  Dr.  Gibson  pointed  out  the 
vital  topics  in  the  Report  upon  which  it  was  important  to  have  expres- 
sions of  opinion  from  the  Conference. 

On  the  subject,  "  The  Constitution  and  Organisation  of  the  Church," 
the  following  members  of  the  Conference  spoke  : — 

The    Rev.   Dr.  Arthur  J.  Brown,    Presbyterian   Church,    U.S.A.,    New 

York. 
The  Rev.   Dr.  Robert  A.    Hume,    American    Board  of  Commissioners, 

in  India. 
The  Rev.  A.  Pieters,  Reformed  Church  in  America,  in  Japan. 
The  Rev.  Bishop  Honda,  Methodist  Church  of  Japan,   who  addressed 

the  Conference  in  Japanese,  and  was  interpreted  by  Mr.   Galen 

M.  Fisher. 

COM.   IX. 6 


82  RECORDS  OF  THK  CONFERENCE 

The    Rev.    D.    A.    Murray,    D.D.,    Presbyterian    Church,    U.S.A.,    in 

Japan. 
The  Rev.  W.  Nelson  Bltton,  London  Missionary  Society,  in  China.     ^Tf'^ 
Mr.  Ch'eng  Ching  Yi,  London  Missionary  Society,  Chinese  Church.      >  V^'* 
Dr.    Henry    T.     Ilodgkin,     Secretary,     Friends'    P'oreign    Missionary       ^ 

Association,  formerly  in  Chengtu.  f  f^''  ' 

After  IJymn  No.  40,  "The  Church's  one  Foundation,"  was  sung, 
the  discussion  was  resumed,  and  the  following  members  spoke  : — 

The  Right  Rev.  Dr.  Gore,  Lord  Bishop  of  Birmingham. 

The  Rev.  Jas.    E.   Newell,   London  Missionary  Society,  Samoa,  South 

Seas.  ^>^^, 

Mr.  T.  E.  Duckies,  Wesleyan  Methodist  Church  of  South  Africa.        '  '  ^ 
Bishop  Robinson,  Methodist  Episcopal  Church,  U.S.A.,  in  India.  ' 

The  Hon.   Yun  Chi   Ho,   Methodist  Episcopal  Church  South,  U.S.A.,4^y^ 

in  Korea. 
The  Rev.   Y.    Baylis,   Secretary  of  the  Church  Missionary  Society,  who 

spoke  on  Uganda. 

At    12.30    the    Conference    entered    upon   the    midday    intercession   _ 
meeting,  led  by  the  Right  Rev.  the  Lord  Bishop  of  Durham. 

The  theme  for  the  day  was  "  The  Contact  of  Christian  and  Non- 
Christian  Peoples." 

Hymn  No.  14,  "Thy  Kingdom  Come,  O  God,"  was  sung  and 
I  Thess.  v.  read  and  commented  upon,  and  then  the  Bishop  led  the 
Conference  in  prayer. 

The  session  was  brought  to  a  close  at  I  o'clock. 

AFTERNOON  SESSION— i6th  June. 

The  Conference  was  called  to  order  at  2.30  p.m.,  Dr.  John  R.  Mott 
in  the  Chair, 

After  the  singing  of  Hymn  18,  "Jesus,  Thou  Joy  of  Loving  Hearts," 
the  Conference  was  led  in  prayer  by  the  Rev.  Dr.  R.  Wardlaw  Thompson, 
Secretary,  London  Missionary  Society. 

The  Rev.  Bishop  W.  R.  Lambuth,  D.D.,  Methodist  Episcopal 
Church  South,  U.S.A.,  Vice-Chairman  of  Commission  H.,  introduced 
the  further  discussion  of  the  subject,  "The  Work  in  the  Mission 
Field." 

The  topic   "Training  and  Employment  of  Workers"  was  spoken  to 
by  the  following  : — 
The  Rev.  J.  P.  Jones,  American  Board  of  Commissioners,  U.S.A.,  in 

India. 
The  Rev.  J.   R.  Chitamber,  Methodist  Episcopal  Church,  U.S.A.,    in 
India, 


MINUTES  OF  THE  CONFERENCE  83 

Tlie  Kev.  O.  Hertzberg,  Gossnersche  Missioiisgescllschaft,  in  India. 

The  Kev.  B.  P'uller,  Christian  and  Mibsionary  Alliance,  in  India. 

The    Rt.    Rev.    Bishop    Brent,    Protestant   Episcopal   Church,   U.S. A., 

Philippine  Islands. 
Mrs.    Edward  Bickersteth,    Societ}-  for  the  Propagation  of  the  Gospel, 

in  Japan. 
The  Rev.  Geo.   Heber  Jones,  Methodist  Episcopal  Church,  U.S.A.,  in 

Korea. 
The    Rev.    C.    II.    Fenn,    Presbyterian    Church,    in    U.S.A.,    Peking, 

China. 

After  the  singing  of  Hymn  Xo.  7,  "Jesus  calls  us:  o'er  the   tumult," 
the  topic  "  Church  Discipline  "  was  spoken  to  by  the  following  : — 

The  Rev.   Professor  J.   I.   Marais,  D.D.,   Dutch   Reformed   Church   in 

South  Africa. 
The  Rev.  J.  A.    Sharrock,  Society  for  the  Propagation  of  the  Gospel, 

in  India. 
The  Rev.   Leonard  Dawson,  Society  for  the  Propagation  of  the  Gospel, 

formerly  Missionary  to  Canadian  Indians. 
The  Rev.  A.  Bettin,  Rhenish  Mission. 

The  topic  "Edification   of  Christian  community,    adult   and  juvenile," 
was  spoken  to  by  the  following  :  — 

Mr.  D.  E.  Hoste,  China  Inland  Mission  (Shanghai). 

The  Rev.  Dr.  T.   Harada,  Kumiai  Church,  President  of  the  Doshisha, 

Kyoto. 
The  Rev.    Lord  William    Gascoyne-Cecil,    Society  for  the  Propagation 

of  the  Gospel,  London. 
The  Rev.  J.  Campbell  Gibson,  D.D.,  closed  the  discussion. 

The  session  was  closed  at  4.30  with  the  benediction  by  the  Rev. 
Bishop  La  Trobe,  Moravian  Church. 

EVENING  SESSION— i6th  June 

The  Conference  met  at  8  p.m.,  with  Genej£d_J5eaver_  in  the  Chair. 
After  the  singing  of  Hymn  39,  "O  God  of  Bethel,"  the  Rev.  T.  S. 
Barbour,  D.D.  (Boston),  led  the  Conference  in  prayer. 

Addresses  were  delivered  on  "The  Missionary  Enterprise  in  the 
Light  of  History" — (i)  "  The  Missions  of  the  Early  Church  in  their 
bearing  on  the  Modern  Missionary  Enterprise,"  by  the  Rev.  Professor 
H.  A.  A.  Kennedy  ;  (2)  Mediaeval  Missions  in  their  bearing  on  the 
Modern  Missionary  Enterprise,"  by  the  Rev.  W.  H.  Frere. 

The  meeting  was  closed  with  prayer  at  9.30,  led  by  the  Rev. 
W.  H.  Frere. 


84         RECORDS  OF  THE  CONFERENCE 


MORNING  SESSION— 17th  June 

Dr.  John  R.  Mott  took  the  Chair  at  9.45,  and  the  Conference  stood 
in  silent  prayer. 

After  the  singing  of  Hymn  21,  the  Rev.  Bishop  La  Trobe  of  the 
Moravian  Church  led  the  meditations  and  prayers  of  the  Conference,  and 
read  i  Cor.  xiii.  The  devotional  session  closed  with  the  singing  of 
Hymn  9  and  the  benediction,  pronounced  by  Bishop  La  Trobe. 

The  minutes  of  the  meetings  of  June  i6th  were  presenied  and 
adopted. 

Mr.  J.  H.  Oldham,  the  Secretary  of  the  Business  Committee,  reported 
that  as  the  subject  of  Christian    Literature    came  v/ithin    the    scope    of 
Commissions  H.,  IH.,  and  VHL,  the  Business  Committee  had  decided 
that  the  whole  subject  should  be  taken   up  for  special  consideration  on 
Monday  afternoon. 
/    The  Right  Rev.  JOj^  Om-p    Lord  Bishop  of  Birmingham,  the  Chairman  -j 
Xof  Commission  III.,  presented  the  Report  on  the  subject,  "Education  I 
in  Relation  to  the  Christianisation,of  JNational  Life."-  ■ 

Bishop  Gore  pointed  out  the  vital  topics  dealt  with  by  the  Report  and 
the  urgency  of  action  along  the  lines  suggested  by  the  Report. 

The  Chairman  stated  that  the  morning  session  would  be  devoted  to  a 
discussion  of  the  situation  in  the  mission  iields  other  than  China  and 
Japan  ;  and  that  the  afternoon  session  would  be  devoted  to  a  considera- 
tion of  the  situation  in  China  and  Japan. 

The  following  members  of  the  Conference  took  part  in  the  tiiscussion  : — 

India 

The    Rev.   William    Goudie,   Wesleyan    Missionary  Society,   London,  1 
formerly  in  India. 

Sir  A.  H.  L.  Fraser.  '*- 

The  Rev.  J.  P.  Haythornthwaite,  Church  Missionary  Society,  Principal 
of  St.  John's  College,  Agra. 

The  Rev.  Dr.  Mackichan,  United  Free  Church  of  Scotland,  Principal, 
Wilson  College,  Bombay. 

The  Rev.  Stephen  S.  Thomas,  Baptist  Church  (British),  Delhi. 

The  Rev.  Dr.  R.  A.  King,  Presbyterian  Church  in  Canada^  Principal,    ^ 
Indore  College. 

The    Rev.    Dr.    A.    II.    Ewing,    Presbyterian   Church   in   the   U.S.,    1 
Principal,  American  Presbyterian  College,  Allahabad. 

The    Rev.    J.    A.    Sharrock,    Society    for    the    Propagation    of    the 
Gospel,    formerly    Principal    of  S.P.G.    College,    Trichinopoli,    South   - 
India. 


MINUTES  OF  THE  CONFERENCE  85 

Africa 

The  Rev.  Dr.  Andrew  Watson,  United  Presbyterian  Church  in  U.S., 
in  Egypt. 

The  Rev.  W.  H.  T,  Gairdner,  Church  Missionary  Society,  Cairo. 

The  Rev.  H.  A.  Junod,  Swiss  Romande  Mission,  Neuchatel, 
Switzerland. 

The  Rev.  R.  II.  Dyke,  Paris  Evangelical  Mission,  Director,  Normal 
Institute,  Basutoland,  South  Africa. 

The    Rev.    C.   H.    Harvey,    American    Baptist    Foreign    Missionary      /'; 
Society,  Congo. 

Levant 

The  Rev.  Franklin  E.  Hoskins,  D.D.,  Presbyterian  Church  in  U.S., 
Beirut,  Syria. 

The  discussion  was  closed  by  Professor  M.  E.  Sadler,  University  of 
Manchester,  England. 

After  the  singing  of  Hymn  19,  the  Conference  at  12.30  entered  upon 
the  midday  intercession  meeting,  led  by  the  Rev.  Prof.  Erdman,  Prince- 
ton, U.S.A. 

The  theme  for  the  day  was  "  Mohammedan  Africa  and  Primitive 
Races."  2 

Prof.  Erdman  led  the  thoughts  of  the  Conference  on  the  theme,  and 
several  of  the  members  of  the  Conference  led  in  prayer. 

The  session  was  brought  to  a  close  at  i  o'clock. 

AFTERNOON  SESSION— 17th  June 

Dr.  John  R.  Mott  took  the  Chair  at  2.30  p.m. 

After  the  singing  of  Hymn  34,  "  Lord,  Thy  ransomed  Church  is 
waking,"  the  Rev.  John  H.  Ritson,  British  and  Foreign  Bible  Society, 
led  in  prayer. 

The  consideration  of  the  Report  of  Commission  III.  was  continued  with 
special  reference  to  Persia,  upon  which  field  an  address  was  given  by 
the  Rev.  Dr.  W.  St.  Clair  Tisdall,  Church  Missionary  Society,  in  Persia.     ^ 

The     Rev.    Professor     Edward     Caldwell     Moore,    D.D.,    Harvard       , 
University,  U.S.A.,  Vice-Chairman  of  Commission  HI.,  spoke  to  some 
points  in  the  Report  having  reference  to  China  and  Japan. 

The  following  members  of  the  Conference  dwelt  on  Educational  Work 
in  China  : — 

The    Rev.    Dr.    F.    L.    Hawks    Pott,    Protestant    Episcopal  Church,    y\ 
U.S.A.,  in  Shanghai. 


txO 


86    RECORDS  OF  THE  CONFERENCE 

Mr.    R.    J,     Davidson,     Friends'    Foreign    Missionary    Association,    in 

Chentu,  China. 
The    Rev.     Dr.     Paul    D.     Bergen,    Presbyterian   Church,   U.S.A.,    in  .\ 

Shantung,  China. 
Dr.  D.  Duncan  Main,  Church  Missionary  Society  in  China.  (^ 

The  Hon.  W.  Jennings  Bryan,  U.S.A.  i^ 

The  Rev.  J.  M.  Buckley,  Methodist  Episcopal  Church,  U.S.A.     "        ^^ 
The   Right  Rev.    Bishop  Roots,    Protestant  Episcopal  Church,  U.S.A.,  u^ 

in  Hankow,  China. 
The    Rev.     Bishop    W.     F.     Oldham,     Methodist    Episcopal    Church, 

U.S.A.,  in  Malaya.  ^^ 

The  Conference  joined  in  the  singing  of  Hymn  33,  "Lord,  bless  and 
pity  us,"  and  then  proceeded  to  the  consideration  of  Education  in  Japan. 
The  following  spoke  : — 

The  Rev.  Dr.  K.  Ibuka,  Meiji  Gakuin,  Tokyo,  Japan. 
Professor  Ernest  W.  Clement,  American  Baptist  Society  in  Japan.         ^  ^ 
Miss  Dora  Howard,  Church  Missionary  Society  in  Japan.  '^ 

The  Rev.    Dr.    Sidney  L.    Gulick,   American  Board  of  Commissioners,  i^j  \^ 
in  Japan. 

The  Right  Rev.  the  Lord  Bishop  of  Birminghani  brought  the 
discussion  to  a  conclusion,  and  after  silent  prayer  the  Rev.  Dr.  Robson 
pronounced  tlie  benediction.  ■ 

EVENING  SESSION— I7fch  June 

The  Conference  met  at  8  p.m.,  with  the  Hon.  W.  A.  Charlton,  of 
Torontgj__Canada,  in  the^^Chair.  After  the  singing  of  Hymn  36,  "A 
safe  stronghold  our  God  is  still,"  the  Rev.  H.  Gresford  Jones  led  in 
prayer. 

Addresses  were  delivered  on  "  The  Missionary  Enterprise  from  the 
Standpoint  of  Missionary  Leaders  on  the  Continent  of  Europe": — (i) 
"The  Extent  and  Character  of  German  Enterprise,"  by  the  Rev.  Prof. 
D.  Mirbt  ;  (2)  "The  Contribution  of  Holland  and  Scandinavia  to  the 
Missionary  Enterprise,"  by  the  Rev.  Henry  Ussing ;  (3)  "The 
Missionary  Task  of  the  French  Protestant  Church,"  by  Monsieur  le 
Pasteur  Boegner. 

During  the  evening  Hymn  23,  "  Fight  the  good  fight,"  was  sung,  and 
at  9.30  p.m.  the  meeting  was  closed  with  prayer,  led  by  the  Rev.  H. 
Gresford  Jones. 

MORNING  SESSI0N-i8th  June 

Dr.  John  R.  Mott  took  the  Chair  at  9.45  a.m.,  and,  after  a  few 
moments  of  silent  prayer,   in  which  the  Conference   stood.   Hymn   35, 


MINUTES  OF  THE  CONFERENCE  ^7 

"Jesus  shall  reign  where'er  the  sun,"  was  sung.  The  Rev.  Prof. 
J.  I.  Marais,  D.D.,  South  Africa,  read  a  few  verses  from  Heb.  xiii., 
and,  after  commenting  upon  them,  led  the  Conference  in  prayer. 

Hymn  22,  "  Breathe  on  me.  Breath  of  God,"  was  sung. 

The  minutes  of  the  meetings  on  17th  June  were  presented  and 
approved. 

The  Rev.  Dr.  Robson,  Chairman  of  the  Business  Committee,  read 
the  reply  to  the  message  from  His  Majesty  King  George  V.,  as  drafted 
by  his  Committee.  By  a  standing  vote  it  was  unanimously  adopted. 
It  was  also  agreed  that  it  should  be  signed  by  the  Chairman  and  Secretary 
of  the  Conference  and  a  few  representative  delegates  chosen  bv  the 
Business  Committee. 


To  TuK  King's  Most  E.vckllknt  Majesty 

May  it  please  your  Majesty, 

We,  the  members  of  the  World  Missionary  Conference 
assembled  from  many  lands  and  kingdoms,  and  now  met  at  Edinburgh, 
have  received  with  deep  respect  and  gratification  your  Majesty's  gracious 
message. 

Most  gratefully  we  welcome  the  expression  of  your  Majesty's  deep 
interest  in  this  Conference  and  its  aims,  and  we  rejoice  that  the  work  of 
disseminating  the  knowledge  and  principles  of  Christianity  throughout 
the  world  has  your  Majesty's  earnest  wishes  for  its  furtherance  and 
success.  The  words  of  sympathy  graciously  addressed  to  us  by  your 
Majesty  will  contribute  notably  to  this  end. 

That  Almighty  God,  by  whom  kings  reign,  and  who  in  His 
providence  has  called  your  Majesty  to  rule  over  so  great  an  Empire, 
may  enrich  you  and  your  Royal  House  with  all  spiritual  blessings,  and 
make  your  Majesty's  reign  signally  helpful  to  the  cause  of  Christian 
progress  throughout  the  whole  world,  is  the  earnest  prayer,  may  it 
please  your  Majesty,  of  the  members  of  the  Conference. 

It  was  decided  to  hold  the  daily  devotional  service  in  the  middle  of 
the  morning  session  instead  of  at  the  end  of  it. 

The  Rev,  Prof.  D.  S.  Cairns,  D.D.,  United  Free  Church  College, 
Aberdeen,  the  Chairman  of  Commission  IV.,  presented  the  Report  on 
"The  Missionary  Message  in  Relation  to  Non-Christian  Rehgions,"  and 
in  so  doing  directed  the  attention  of  the  Conference  to  those  questions 
arising  from  it,  upon  which  discussion  would  be  most  profitable. 

The  Chairman  reported  that  the  Business  Committee  recommended 
that  the  length  of  addresses  in  the  discussion  on  this  Report,  and  on  the 


SS  RECORDS  OF  THE  CONFERENCE 

other  Reports  to  be  presented,  should  be  limited  to  five  minutes  instead 
of  seven,  as  provided  in  the  Standing  Orders. 

After  a  brief  discussion,  the  Chairman  put  the  question.  The  recom- 
mendation was  not  approved  by  the  necessary  majority. 

The  question  of  "  The  Missionary  Message  in  Relation  to  the  Animistic 
Religions  "  was  then  taken  up,  and  the  following  members  of  the  Confer- 
ence took  part  in  the  discussion  :— 

The  Rev.  A.  G.  MacAIpine,  United  Free  Church  of  Scotland, 
Livingstonia  Mission,  Nyasaland,  Central  Africa. 

The  Rev.  J.  R.  Callenbach,  D.D.,  special  delegate  from  Holland. 

Dr.  T.  Jays,  Church  Missionary  Society. 

The  Rev,  L.  Dahle,  Norwegian  Mission,  Norway. 

The  Rev.  C.  H.  Monahan,  Wesleyan  Methodist  Missionary  Society, 
South  India. 

The  Rev.  Dr.  Joh.  Warneck,  Rhenish  Missionary  Society. 

After  the  singing  of  Hymn  36,  "  A  Safe  Stronghold  our  God  is  still," 
the  question  of  "  The  Missionary  Message  in  Relation  to  the  Religions 
of  China"  was  considered,  and  the  following  took  part  in  the  dis- 
cussion : — 

The  Rev.  LI.  Lloyd,  Church  Missionary  Society,  Foochow. 

The  Rev.  Tong  Tsing-en,  Baptist. 

The   Rev.    Dr.    J.    Campbell    Gibson,    Presbyterian   Church,    England, 

Swatow,  China. 
The  Rev.   Dr.    A.    H.  Smith,  American    Board   of  Commissioners   for 

Foreign  Missions,  Peking. 
The    Rev.    Geo.     Heber  Jones,    D.D.,    Methodist    Episcopal   Church, 

U.S.A.,  in  Korea. 

After  the  singing  of  Hymn  9,  the  Conference  at  11.45  entered 
upon  its  daily  meeting  for  intercession,  led  by  Mr.  D.  E.  Hoste,  Director 
in  China  of  the  China  Inland  Mission. 

The  theme  for  the  day  was  China. 

Mr.  Hoste  spoke  briefly  on  hindrances  to  prayer,  and  then  led  the 
thoughts  of  the  Conference  on  the  theme,  and  called  upon  members  of 
the  Conference  to  lead  in  prayer.  After  silent  prayer  and  the  singing 
of  Hymn  6,  the  service  of  intercession  was  closed  by  the  benediction 
pronounced  by  Mr.  Hoste. 

At  12.15  the  Conference  resumed  consideration  of  the  Report  of 
Commission  IV.,  taking  up  the  subject  of  "The  Missionary  Message  in 
Relation  to  the  Religions  of  Japan."     The  following  members  spoke  : — 


MINUTES  OF  THE  CONFERENCE  89 

The  Rev.  G.  C.  Niven,  Church  Missionary  Society  in  Gifu,  Japan. 

Dr.  T.  Harada,  Kumiai  Church,  Japan. 

Mr.  Galen  M.  Fisher,  Internatioral  V.M.C.A.,  Tokyo. 

The  Rt.  Rev.  Dr.  C.  F,  D'Arcy,  Bishop  of  Ossory,  closed  the  dis- 
cussion on  this  question. 

"  The  Missionary  Message  in  Relation  to  Islam  "  was  then  taken  up, 
and  the  following  members  spoke  : — 

The  Rev.  W.  H.  T.  Gairdner,  Church  Missionary  Society,  Cairo. 
The  Rev.   Dr.   S.   M.  Zwemer,  Arabian  Mission,   Reformed  Church   in 
America, 

The  session  was  brought  to  a  close  at  i  p.m.  by  the  benediction, 
pronounced  by  the  Rev.  Dr.  Barton. 

AFTERNOON  SESSI0N-i8th  June 

Dr.  John  R.  Mott  took  the  Chair  at  2.30  p.m.  After  singing  Hymn 
23,  "  Fight  the  good  fight,"  the  Conference  bowed  in  silent  prayer. 

The  discussion  of  the  topic  "The  Missionary  Message  in  Relation  to 
Islam,"  was  continued  by — 
The  Rev.  Dr.  Lepsius,  Director  of  the  German  Orient  Mission. 

On  the  subject,  "The  Missionary  Message  in  Relation  to  Hinduism," 
the  following  delegates  spoke  : — 

The   Rev.    Dr.  John    Morrison,    Church  of  Scotland    Mission  College, 

Calcutta. 
The  Rev.  G.  E.  Phillips,  London  Missionary  Society,  in  Madras. 
Brother  F.  J.  Western,  Society  for  the  Propagation  of  the  Gospel,  in 

Delhi. 
The  Rev.    W.    A.    Mansell,  Methodist   Episcopal    Church,  U.S.A.,  in 

India. 
The  Rev.  Dr.  K.  C.  Chatterji,  American  Presbyterian,  India. 
The  Rev.  G.  T.  Manley,  Church  Missionary  Society,  London. 
The  Rev.  W.  Dilger,  Basel  Missionary  Society,  in  India. 
The    Rev.    Dr.    J.    P.   Jones,    American   Board   of  Commissioners,    in 

India. 
The  Rev.  Dr.  Mackichan,  United  Free  Church  of  Scotland,  in  Bombay. 
The  Rev.  Canon  Robinson,    D.D.,  Society  for  the  Propagation  of  the 

Gospel,  London. 

The  Conference  joined  in  the  singing  of  Hymn  12,  "Crown  Him  with 
many  crowns,"  and  then  proceeded  to  the  discussion  of  the  topic 
"  General  Questions  Applying  to  all  Religions." 


it 


90    RECORDS  OF  THE  CONFERENCE 

The  following  spoke  : — 

The  Rev.  Dr.  Robert  A.  Hume,  American  Board  of  Commissioners. 
Dr.     Henry   T.    Hodgkin,    Friends'    Foreign    Missionary   Association, 

formerly  in  China. 
The  Rev.  Professor  MacEwen,  D.D.,  United  Free  Church  of  Scotland. 
On   behalf  of  the   Commission,    Dr.    Robert    E.    Speer,    Presbyterian 

Church  Foreign  Missionary  Secretary,  U.S.A. 

After  singing  the  last  two  stanzas  of  Hymn  12,  "Crown  Him  the  Lord 
of  peace,"  the  Conference,  at  4.30  p.m.,  closed  its  session  with  prayer 
led  by  the  Rev.  Dr.  Cairns. 


EVENING  SESSION— iSth  June 

The  Conference  met  at  S  p.m.,  with  Count  Moltke  of  Denmark  in  the 
Chair.  After  the  singing  of  Hymn  32,  "  For  My  sake  and  the  Gospels 
go,"  the  Rev.  Arthur  H.  Smith  led  in  prayer. 

Addresses  were  delivered  on  the  "  Changes  in  the  Character  of  the 
Missionary  Problem  in  recent  Years  and  their  effect  on  the  Missionary 
Enterprise"  :— (I)  "In  the  Far  East,"  by  the  Rev.  Bishop  Bashford, 
D.D.  ;  (2)  "  In  Mohammedan  Lands,"  by  the  Rev.  W.  H.  T.  Gairdner, 
M.A.  ;  and  (3)  "  Among  Primitive  and  Backward  Peoples,"  by  the  Rev. 
R.  Wardlaw  Thompson,  D.D. 

During  the  evening  meeting  part  of  Hymn  25,  "For  all  the  Saints," 
was  sung,  and  at  9.30  p.m.  the  meeting  was  closed  with  prayer,  led  by 
the  Rev.  Bishop  Bashford. 


EVENING  SESSION— Sunday,  19th  June 

The  Conference  assembled  at  8  p.m.,  when  the  Chair  was  taken  by 
the  Lord  Balfour  of  Burleigh.  Hymn  5,  "  O  Thou  my  Soul,  bless  God 
the  Lord,"  having  been  sung,  the  Rev.  Dr.  Mackichan  led  the  meeting 
in  prayer. 

Addresses  were  delivered  on  "The  Duty  of  Christian  Races,"  by  the 
Archbishop  of  York  and  the  Hon.  Seth  Low,  LL.D.,  of  New  York, 
and  on  "  The  Contribution  of  Non-Christian  Races  to  the  Body  of 
Christ,"  by  President  Tasuku  Harada  of  Japan.  "  ' 

Hymn  35,  "Jesus  shall  reign,"  was  sung  during  the  evening,  and  the 
meeting  was  closed  at  9.30  by  the  singing  of  Hymn  45,  "  His  Name  for 
ever  shall  endure,"  and  the  pronouncing  of  the  benediction  by  the 
Archbishop  of  York. 


MINUTES  OF  THE  CONFERENCE    91 

MORNING  SESSI0N-20th  June 

Dr.  John  R.  Mott  took  the  Chair  at  9.45  a.m.,  and  called  the 
Conference  to  silent  prayer. 

The  Rev.  Dr.  Richard  Glover,  Baptist  Missionary  Society,  Bristol, 
led  the  devotions  of  the  delegates.  After  the  singing  of  Hymn  5,  "O 
Thou,  my  soul,  bless  God  the  Lord,"  Dr.  Glover  read  some  passages 
from  the  Holy  Scriptures,  and  after  a  few  words  on  the  subject  of  unity, 
engaged  in  prayer. 

The  Conference  sang  Hymn  34,  "Lord,  Thy  ransomed  Church  is 
waking." 

The  minutes  of  the  meetings  held  on  June  iSlh  and  19th  were  presented 
and  adopted. 

The  Rt.  Hon.  Lord  Balfour  of  Burleigh,  President  of  the  Conference 
and  Chairman  of  Commission  VH.,  laid  before  the  delegates  the  sug- 
gestions of  his  Commission  as  to  the  best  method  of  dealing  with  the 
Report. 

The  Hon.  Seth  Low,  LL.D.,  of  New  York,  Vice-Chairman  of  the 
Commission,  presented  the  Report  and  outlined  its  contents. 

The  discussion  opened  with  the  consideration  of  the  findings  of  the 
Commission  on  the  following  points  :  — 

(1)  Harmonious  Relations  of  Missions  and  Governments. 

(2)  The  Right  of  Entry  for  Christian  Missions.  ~'.  _j(„ 

(3)  Preparation  of  a  Statement  of  Principles. 

This  group  of  subjects  was  spoken  to  by — 

Rev.  Dr.  A.  Boegner,  Director  of  the  Paris  Missionary  Society. 
Colonel  ^Ail]iams,  Church  Missionary  Society,  London. 
The  Rev.  J.  M.  Duncan,  Presbyterian  Church  of  Canada. 
The  Rt.  Hon.  Lord  Reay,  G.C.S.I.,  London. 
Dr.  C.  C.  Wang,  London  Missionary  Society,  in  Shanghai, 
Dr.  T.  Jays,  Church  Missionary  Society,  formerly  in  W.  Eq.  Africa. 
Dr.    F.    D.    Shepard,    American    Board   of  Commissioners   in   Aintab, 
Turkey. 
Reference  having  been  made  to  work  in  Turkey,  the  Conference  paused 
in  its  deliberations,  and  the  Rt.  Rev.  the  Lord  Bishop  of  Durham  led  in 
prayer. 

Discussion  being  resumed,  the  following  spoke  : — 
Pfarrer  Kiiffner,  Neuendettelsauer  Mission,  Germany. 
The     Rev.     Arthur     Grandjean,    General     Secretary,    Swiss    Mission 

Romande. 
The  Rev.  L,  Dahle,  Norwegian  Mission, 


--^ 


52    RECORDS  OF  THE  CONFERENCE 

After  the  singing  of  Hymn  45,  the  Conference  at  11.30  entered  upon 
the  service  of  intercession,  led  by  the  Rt.  Rev.  Bishop  Roots,  Hankow, 
China. 

The  theme  for  the  day  was  "  Unity." 

Bishop  Roots,  after  reading  selected  portions  of  Scripture  bearing  on 

"  Unity,"  commented  thereon,  and  led  the  thoughts  of  the  Conference 

in  prayer  for  unity.  Mr.   J.    H.   Oldham  also  led  the  Conference  in 
prayer. 

The  service  of  intercession  was  brought  to  a  close  by  the  Conference 
repeating  the  Lord's  Prayer,  and  by  the  benediction,  pronounced  by 
Bishop  Roots. 

At  12  o'clock,  after  the  singing  of  Hymn  40,  "The  Church's  one 
foundation,"  the  Conference  resumed  the  consideration  of  Report  of 
Commission  VH.,  and  Herr  Oberverwaltungsgerichtstrat  Berner,  Presi- 
dent of  the  Berlin  Missionary  Society  and  private  Counsellor  of  the 
German  Colonial  Government  in  Missionary  Affairs,  on  behalf  of  tlie 
Commission,  introduced  the  consideration  of  (3)  "Responsibilities  of 
Christian  Colonial  Powers,"  and  (5)  "Government  Regulation  of 
Missions."  --- - 

The  following  members  of  the  Conference  spoke  on  these  questions  : — 

The   Rt.    Rev.    Bishop    Brent,    Protestant   Episcopal   Church,    U.S.A., 

Philippines. 
Dr.   Charles   F.   Harford,    chosen   to   represent   British,    German,    and 

French  National  Committees  as  intermediaries  between  Missions 

and  Governments  as  to  the  liquor  traffic  among  native  races. 
The  Rev.  J.  K.  Giffen,  D.D.,  United  Presbyterian  Church,  U.S.A.,  in 

Egyptian  Sudan. 
The  Hon.  William  Jennings  Bryan,  Lincoln,  Nebraska. 
The  Rev.  B.  P.  J.  Marchand,  Dutch  Reformed  Church,  South  Africa. 
The    Rev.    F.    B.    Bridgman,    American    Board    of  Commissioners    for 

P'oreign  Missions,  in  South  Africa. 

The  Hon.  Seth  Low  brought  the  discussion  to  a  close,  and  at  i  o'clock 
Dr.  John  R.  Mott  pronounced  the  benediction. 


AFTERNOON  SESSION-20th  June 

The  Conference  reassembled  at  2.30  p.m.,  Dr.  John  R.  Mott  in  the 
Chair. 

After  the  singing  of  Hymn  13,  "Rejoice  the  Lord  is  King,"  the  Rt. 
Rev.  Bishop  Ingham  led  in  prayer. 


MINUTES  OF  THE  CONFERENCE  93 

The  Conference  took  up  the  consideration  of  the  following  findings 
from  the  Report  of  Commission  VII.  : — 

(4)  The  Rights  of  Native  Christians. 
(6)  Missions  in  British  India. 

On  behalf  of  the  Commission,  the  Rev.  A.  B.  Wann,  D.D.,  late 
Principal,  Scottish  Churches  College,  Calcutta,  introduced  the  discussion, 
and  the  following  delegates  also  spoke  : — 

Mr.  W.  B.  Sloan,  China  Inland  Mission,  London. 

The   Rev.    John    Ross,    D.D.,     United    Free   Church    of    Scotland   in 

Manchuria. 
The  Rev.    Than    Khan,   American   Board   of  Commissioners,    in    Garo 

Hills,  India. 

The  section  of  the  Report  (No.  7)  on  "The  Belgian  Congo"  was 
spoken  to  by — • 

The  Rev.  T.  S.  Barbour,  D.D.,   American  Baptist  Society,  Member  of 

Commission  VII. 
Prof.  Dr.  H.  van  Nes,  Netherlands  Missionary  Society,  Holland. 
The  Rev.  C.  E.  Wilson,  Baptist  Missionary  Society,  London. 
Pasteur  R.  Meyhoffer,  Eglise  Chretienne  Missionaire,  Belgium. 

The  discussion  of  the  Report  of  Commission  VII.  was  brought  to  a 
close  by  the  Rt.  Hon.  Lord  Balfour  of  Burleigh,  President  of  the 
Commission. 

After  the  singing  of  the  last  two  stanzas  of  Hymn  36,  "A  safe 
stronghold  our  God  is  still,"  the  Conference  at  3.45  p.m.  turned  its 
attention  to  the  consideration  of  the  subject  of  Christian  Literature,  which 
is  dealt  with  in  the  Reports  of  Commissions  II.,  HI.,  and  VIII.  The 
Rev.  A.  R.  Buckland,  Religious  Tract  Society,  London,  introduced  the 
discussion  on  the  following  lines,  laid  down  by  the  Business  Committee  : — 

1.  The  imperative  call  for  men  to  be  set  apart  as  Literary  Missionaries 
by  their  respective  societies. 

2.  The  need  of  literature  reflecting  the  thought  and  feeling  of  eack 
language,  area,  or  people,  with  special  reference  to  the  training  and 
encouragement  of  converts  to  produce  such  literature. 

3.  The  call  for  the  consolidation  and  federation  of  existing  agencies 
in  order  to  prevent  overlapping,  and  promote  the  preparation  of  the 
literature  most  needed. 

4.  The  distribution  of  literature — how  can  it  best  be  promoted. 

The  following  took  part  in  the  discussion  : — 

The  Rev.  Dr.  Timothy  Richard,  Christian  Literature  Society  for  China, 
Shanghai. 


94         HECOllDS  OF  THE  CONFERENCE 

The  Rev.  II.  D.  Grisvvold,  American  Presbyterian  Missions  in  Lahore, 

India. 
The  Rev.  II.  F.  Laflamme,  Canadian  Baptist  Missions  in  India. 
The    Rev.     Edwin    Greaves,    London     Missionary    Society,     Benares, 

N.  India. 
The  Rev.  P'ranklin  E.  Iloskins,  D.D.,  American  I'rtsliyterian  Mission 

in  Syria. 
The  Rev.   W.   Gilbert  Walshe,  Christian    Lileralure  Society  for  Cliina, 

Secretary  in  London. 
The  Rev.  G.  W.  Jackson,  Christian  Literature  Society  for  India. 

The  session  closed  at  4.30,  when  the  Rev.  Dr.  A.  B.  Wann  pronounced 
the  benediction. 

EVENING  SESSION— 20th  June 

The  Conference  met  at  8  p.m.  The  Chair  was  occupied  by  the 
Right  Hon.  Lord  Reay,  G. C.S.I. 

After  the  singing  of  Hymn  5,  "  O  Thou,  my  Soul,  bless  God  the 
Lord,"  the  Rev.  W.  Goudie  led  in  prayer. 

Addresses  were  delivered  on  "The  Problem  of  Co-operation  between 
Foreign  and  Native  Workers,"  by  the  Right  Rev.  Logan  H.  Roots, 
Bishop  of  Hankow  ;  the  Rev.  President  K.  Ibuka  ;  and  the  Rev.  V.  S. 
Azariah. 

Hymn  7,  "Jesus  calls  us,"  first  and  last  verses,  was  sung  during  the 
evening,  and  the  meeting  was  closed  at  9.30  by  the  singing  of  Hymn  43, 
"Now  may  He  who  from  the  dead,"  and  prayer  led  by  the  flight  Rev. 
Bishop  ]\oots. 

MORNING  SESSI0N-2ist  June 

Dr.  John  R.  Molt  took  the  Chair  at  9.45  a.m.,  and  called  the 
Conference  to  silent  prayer. 

The  Rev.  K.  C.  Chatterji,  D.D.,  Presbyterian  Church,  U.S.A., 
Punjab,  India,  led  the  devotions  of  the  delegates. 

After  the  singing  of  Hymn  10,  "AH  hail  the  power  of  Jesus'  Name," 
Dr.  Chatterji  read  and  commented  upon  i  Cor.  iii. 

The  delegates  joined  in  the  Apostles'  Creed,  and  the  devotions  closed 
with  prayer  by  Dr.  Chatterji. 

The  Conference  sang  Hymn  33,  "  Lord,  bless  and  pity  us." 

The  minutes  of  the  meetings  of  June  20th  were  presented  and  adopted. 

Sir  A.  H.  L.  Eraser,  Chairman  of  Commission  VHL,  "Co-operation 
and  the  Promotion  of  Unity,"  presented  the  Report  of  the  Commission, 


MINUTES  OF  THE  CONFERENCE  95 

and  outlined  the  manner  in  which  the  Co'nmission  suggested  the  Report 
should  be  considered. 

The  discussion  of  "Co-operation  on  the  Mission  P'ield  "  was  then 
taken  up,  the  following  questions  being  considered  : — 

(a)  What  are  the  Practical    Possibilities   of  Comity  and   Co-operation 
on  the  Mission  Field? 

(i)  What  are  the  Principles  which   should   regulate  such  Comity  and 
Co-operation  ? 

The  following  members  of  the  Conference  look  part  in  the  discussion  : — 

The  Rev.   O.   L.   Kilborn,  M.D.,    Methodist  Church,  Canada,  Chengtu, 

West  China. 
The  Rev.  E.  W.  Burt,  English  Baptist  Mission,  Shantung,  North  China. 
Dr.  Maxwell,  English  Presbyterian  Mission. 
Bishop    M.    C.    Harris,   Methodist   Episcopal   Church,    U.S.A.,    Seoul, 

Korea. 
Mr.  Cheng  Ching-yi,  London  Missionary  Society,  Chinese  Church. 
Miss  Ewart,  Church  of  England  Zenana  Missionary  Society,  India. 
The  Right  Rev.  Bishop  Brent,  Protestant  Episcopal  Church  in  U.S.A. 

in  the  Philippine  Islands. 
The    Rev.    S.    Thomas,    English    Baptist    Church,    Principal,    Baptist 

Institute,  Delhi. 
The  Rev.  G.  Currie  Martin,  Secretary,  London  Missionary  Society. 
The   Rev.    James   L.    Barton,   D.D.,   Secretary  of  American  Board  of 

Commissioners  for  Foreign  Missions. 

The  discussion  on  these  questions  was  closed  by  the  Right  Rev.  the 
Lord  Bishop  of  Southwark. 

The  Conference  joined  in  singing  Hymn  6,  "Praise  to  the  Holiest  in 
the  height,"  and  then  spent  half  an  hour  in  meditation  and  worship,  led 
by  the  Rev.  Dr.  Murray,  Master  of  Selwyn  College,  Cambridge.  Hymn 
12,  "Crown  Him  with  many  Crowns,"  was  sung,  and  then  business  was 
resumed. 

On  behalf  of  Commission  VIII.,  Sir  Andrew  Fraser  moved  the 
following  resolution,  which  had  received  the  necessary  approval  of  the 
Business  Committee : — 

I.  "That  a  Continuation  Committee  of  the  World  Missionary 
Conference  be  appointed,  international  and  representative  in  character, 
to  carry  out,  on  the  lines  of  the  Conference  itself,  which  are  inter- 
denominational and  do  not  involve  the  idea  of  organic  and  ecclesiastical 
union,  the  following  duties  :^ 

(l)  To  maintain  in  prominence  the  idea  of  the  World  Missionary 
Conference  as  a  means  of  co-ordinating  missionary  work,  of  laying  sound 


96  RECORDS  OF  THE  CONFERENCE 

lines  for  future  development,  and  of  evoking  and  claiming  by  corporate 
action  fresh  stores  of  spiritual  force  for  the  evangelisation  of  the  world. 

(2)  To  finish  any  further  investigations,  or  any  formulation  of  the 
results  of  investigations,  which  may  remain  after  the  World  Missionary 
Conference  is  over,  and  may  be  referred  to  it. 

(3)  To  consider  when  a  further  World  Missionary  Conference  is 
desirable,  and  to  make  the  initial  preparations. 

(4)  To  devise  plans  for  maintaining  the  intercourse  which  the  World 
Missionary  Conference  has  stimulated  between  different  bodies  of  workers, 
e.g.  by  literature  or  by  a  system  of  correspondence  and  mutual  report, 
or  the  like. 

(5)  To  place  its  services  at  the  disposal  of  the  Home  Boards  in  any 
steps  which  they  may  be  led  to  take  (in  accordance  with  the  recom- 
mendation of  more  than  one  Commission)  towards  closer  mutual  counsel 
and  practical  co-operation. 

(6)  To  confer  with  the  Societies  and  Boards  as  to  the  best  method  of 
working  towards  the  formation  of  such  a  permanent  International 
Missionary  Committee  as  is  suggested  by  the  Commissions  of  the 
Conference  and  by  various  missionary  bodies  apart  from  the  Conference.^ 

(7)  And  to  take  such  steps  as  may  seem  desiral)le  to  carry  out,  by  the 
formation  of  Special  Committees  or  otherwise,  any  practical  suggestions 
made  in  the  Reports  of  the  Commissions. 

II.  That  the  work  of  the  Continuation  Committee  be  subject  to  the 
proviso  stated  in  the  following  paragraph  from  the  Report  of  Com- 
mission VIII.  :  — 

"  If  the  formation  of  such  an  International  Committee  is  accomplished, 
the  Continuation  Committee  of  the  World  Missionary  Conference  should 
be  authorised  to  transfer  to  it,  wholly  or  in  part,  the  task  which  it  has 
itself  received  from  the  Conference  ;  but  if  an  International  Committee 
be  not  formed,  the  Continuation  Committee  should,  either  wholly  or  in 
part,  carry  on  the  work  allotted  to  it." 

*  The  principles  on  which  the  Commission  are  agreed  constructive  work 
could  be  built  are  stated  in  their  Report  as  follows  : — • 

{a)  It  should  from  the  beginning  be  precluded  from  handling  matters 
which  are  concerned  with  the  doctrinal  or  ecclesiastical  differences  of  the 
various  denominations. 

{b)  This  being  assured,  it  would  be  desirable  that  it  should  be  as  widely 
representative  as  possible. 

(c)  Yet  it  should  be  a  purely  consultative  and  advisory  Association, 
exercising  no  authority  but  such  as  would  accrue  to  it  through  the  intrinsic 
value  of  the  services  that  it  may  be  able  to  render. 


MINUTES  OF  THE  CONFERENCE  9 

III.  That  the  Continuation  Committee  shall  consist  of  35  members 
of  the  World  Missionary  Conference,  distributed  as  follows  : — 10  from 
North  America  ;  10  from  the  Continent  of  Europe  ;  10  from  the  United 
Kingdom  ;  and  one  each  from  Australasia,  China,  Japan,  India  and 
Africa  respectively. 

IV.  That  the  Business  Committee  of  this  Conference  be  instructed  to 
nominate  the  members  of  this  Continuation  Committee, 

The  resolution  was  seconded  by  Dr.  Arthur  J.  Brown,  Secretary  of 
Presbyterian  Board,  U.S.A.,  supported  by — 

Mr.  Newton  W.  Rowell,  Methodist  Church  of  Canada  ; 
Dr.  Julius  Richter,  of  Germany  ; 

and  also  spoken  to  by  the  following : — 
The  Rt.  Rev.  the  Lord  Bishop  of  Durham  ; 

Jonathan    B.     Hodgkin,    Friends'    Foreign    Missionary   Association    in 
London. 
The  Chairman    of  the   Conference  then  read  a  telegram  announcing 
the  death  of  the  Rev.  Dr.  H.  Grattan  Guinness,  senior,  of  the  Regions 
Beyond  Missionary  Union,  London. 

The  Conference  united  in  singing  a  portion  of  Hymn  25,  "  For  all  the 
saints  who  from  their  labours  rest,"  and  Dr.  Wardlaw  Thompson  led  in 
prayer. 

The  session  was  closed  at  i  o'clock, 

AFTERNOON  SESSI0N-2ist  June 

The  Conference  resembled  at  2.30  p.m.,  Dr.  John  R.  Mott  in  the 
Chair. 

After  the  singing  of  Hymn  3,  "All  people  that  on  earth  do  dwell," 
Dr.  Eugene  Stock  led  in  prayer. 

The   Conference  resumed  the  consideration  of  the  resolution  for  the 
appointment  of  a  Continuation  Committee,  and  the  following  members 
of  the  Conference  spoke  in  support  of  the  resolution  : — 
The   Rev.    Lord  William  Gascoyne-Cecil,   Society  for  the  Propagation 

of  the  Gospel. 
The   Rev.    Dr.    Wm.   H.  Roberts,    Chairman  Executive   Committee  of 
the   Federal   Council    of    the   Churches   of  Christ   in    America, 
Presbyterian  Church,  U.S.A. 
The  Rev.  Dr.  J.  Campbell  Gibson,  Presbyterian  Church  of  England. 
The   Rt.    Rev.    Bishop   Montgomery,  Society   for   the   Propagation    o  f 

the  Gospel. 
The  Rev.  J.  R.  Callenbach,  D.D.,  Special  Delegate  from  Holland. 
COivi.  IX. — 7 


98  RECORDS  OF  THE  CONFERENCE 

Dr.  Eugene  Stock,  Church  Missionary  Society. 
The  Rev.  Dr.  R.  Wardlaw  Thompson,  London  Missionary  Society. 
Bishop  J.  E.  Robinson,  Methodist  Episcopal  Church,  India. 
The  Rev.  A.   Wallace  Williamson,  D.D.,  Special  Delegate  from  Great 
Britain. 

On  the  suggestion  of  the  Right  Rev.  Bishop  Roots,  it  was  agreed  that 
the  Business  Committee  should  have  power  to  make  verbal  alterations  in 
the  form  of  the  resolution  not  affecting  the  substance  thereof. 

The  Chairman  put  the  question,  "  Shall  the  vote  be  now  taken  ?"  and 
the  Conference  unanimously  approved.  The  Chairman  then  called  upon 
Sir  A.  H.  L.  Eraser,  as  the  mover  of  the  resolution,  to  close  the 
discussion. 

As  Sir  A.  H.  L.  Eraser  did  not  desire  to  speak  further,  the  resolution 
was  put  by  the  Chairman  and  unanimously  carried. 

The  Conference  then  joined  in  singing,  "  Praise  God  from  Whom 
all  blessings  flow." 

The  Conference  then  entered  upon  the  consideration  of  "The 
Possibilities  and  Principles  of  Co-operation  at  the  Home  Base,"  and 
Mr.  Silas  McBee,  Vice-Chairman  of  the  Commission,  spoke  in  support  of 
the  recommendations  of  the  Commission. 

The  following  members  took  part  in  the  discussion  :  — 
Mr.  H.  D.  Wootton,  London  Missionary  Society,  Melbourne,  Australia. 
The   Rev.    J.   P.   Jones,  D.D.,  Ameiican  Board  of  Commissioners  for 

Eoreign  Missions,  U.S.A.,  in  India. 
Mrs.  Romanes,  Society  for  the  Propagation  of  the  Gospel. 
The  Rev.    Dr.   W^.  T.    Stackhouse,  Baptist  Foreign   Mission    Board  of 

Ontario  and  Western  Canada. 
The  Rt.   Rev.  the  Bishop  of  Gippsland,  Australian  Church  Missionary 

Association. 

The  discussion  was  closed  by  the  Rev.  J.  H.  Ritson,  Secretary  of  the 
British  and  Eoreign  Bible  Society,  a  member  of  the  Commission. 

After  a  few  moments  of  silent  prayer,  the  session  was  closed  by  prayer 
and  the  benediction,  pronounced  by  Bishop  Bashford,  Methodist 
Episcopal  Church,  U.S.A.,  in  China. 

EVENING  SESSION— 2ist  June 

The  Conference  assembled  at  8  p.m.,  wiih  Sir  John  Kennaway, 
Bart.,  President  of  the  Church  Missionary  Society,  in  the  Chair. 

After  the  singing  of  Hymn  6,  "  Praise  to  the  Holiest,"  the  Right 
Rev.  Wm.  Lawrence,  Bishop  of  Massachusetts,  led  the  meeting  in 
prayer. 


MINUTES  OF  THE  CONFERENCE    99 

An  address  on  "The  Demands  made  on  the  Church  by  the  Missionary 
Enterprise  "  was  delivered  by  Mr.  George  Sherwood  Eddy  of  India,  and 
the  Rev.  President  Goucher  having  led  in  prayer,  the  same  subject  was 
again  spoken  to  by  the  Rev.  Prof.  James  Denney,  D.D. 

Hymn  4,  "  Father  of  Heaven,"  having  been  sung,  the  meeting  was 
closed  with  the  benediction  by  Dr.  Denney. 

MORNING  SESSION— 22nd  June 

The  Conference  assembled  at  9.45  a.m.,  with  Dr.  John  R.  Mott  in 
the  Chair.     A  few  moments  were  devoted  to  silent  prayer. 

The  Rev.  Professor  O.  E.  Brown,  Vanderbilt  University,  U.S.A.,  led 
the  devotional  service.  After  the  singing  of  Hymn  2,  "  Holy,  holy,  holy, 
Lord  God  Almighty,"  Professor  Brown  led  in  prayer,  and  gave  a  brief 
address  on  the  Great  Commission.  • 

The  Conference  united  in  singing  Hymn  7,  "Jesus  calls  us:  o'er  the 
tumult."  '  / 

The  minutes  of  the  meetings  of  21st  June  were  presented  and  approved. 

After  a  few  announcements  from  the  Secretary,  the  Chairman  called 
upon  President  W.  Douglas  Mackenzie,  D.D.,  Hartford  Theological 
Seminary,  U.S.A.,  and  Chairman  of  Commission  V.,  to  present  the 
Report  on  "The  Preparation  of  Missionaries."  After  the  main  points  of 
the  Report  had  been  outlined,  Mrs.  Creighton,  Society  for  the  Propagation 
of  the  Gospel,  and  member  of  the  Commission,  also  addressed  the 
Conference. 

The  following  took  part  in  the  discussion  on  "  The  Responsibilities 
and  Methods  of  the  Mission  Boards  in  Seeking,  Selecting,  and  Appointing 
Candidates  to  the  Mission  Field." 

The  Rev.  D.  H.  D.  Wilkinson,  Church  Missionary  Society,  London. 

The  Rev.  Dr.  Fred.  P.  Haggard,  American  Baptist  F.  M.  Society. 

Sir    \V.    Mackworth   Young,    K.C.S  I.,    Church    of    England    Zenana 

Missionary  Society,  London. 
The  Rt.  Rev.  Bishop  J.  M.  Thoburn,  U.S.A.,  of  India. 
Missionsdirektor  Gensichen,  D.  D.,  Berliner  Missionsgesellschaft. 
The    Rt.    Rev.    Bishop    Ridley,    Church    Missionary   Society,    formerly 

Bishop  of  Caledonia. 
The  Rev.  Dr.  Alexander  P.  Camphor,  Methodist  Episcopal  Church,  U.S.A. 

The  Chairman  read  a  cable  from  the  Changsha  missionaries  in  China, 
and  asked  for  prayer  on  their  behalf. 

The  Conference  united  in  the  central  service  of  intercession,  entering 
upon  it  by  the  singing  of  Hymn  29,  and  the  repeating  of  the  General 


100        RECORDS  OP  THE  CONFERENCE 

Thanksgiving  from  the  Book  of  Common  Prayer.  Dr.  Kenry  T. 
Hodgkin,  Friends'  Foreign  Missionary  Association,  London,  read  Isaiah 
vi.  and  led  the  thoughts  of  the  Conference,  while  all  engaged  in  prayer. 

After  the  singing  of  Hymn  30,  "  O  Christ,  Thy  love  to  all  the  world," 
the  Conference  turned  its  attention  to  the  topic,  "  Is  the  Present  General 
IVeparation  of  Various  Classes  of  Missionaries  Adequate?" 

The  following  delegates  spoke  : — 

The  Rev.  Father  Herbert  H.  Kelly,  of  Kelham  College. 

Miss  Belle  H.  Bennett,  Woman's  Foreign  Missionary  Society,  Methodist 

Episcopal  Church,  S.,  U.S.A. 
Miss  Rouse,  World's  Student  Christian  Federation. 
Miss  Ellen  Humphry,  Chairman  of  the  Women's  Candidates'  Committee, 

Society  for  the  Propagation  of  the  Gospel. 
Miss  Mary  A.   Greene,  American    Baptist    Foreign  Missionary  Society, 

Vice-President,  Woman's  Auxiliary. 
Mrs.  F.  D.  Wilson,  Zenana  Bible  and  Medical  Mission. 
Miss  Jane  L.  Latham,  Special  British  delegate,  recently  the  Head  of  St. 

Mary's  College  in  London  for  Training  Teachers. 
The  Rev.  R.  H.  Dyke,  Paris  Evangelical  Missionary  Society,   Principal, 

Normal  Institute,  Basutoland. 

The  session  was  closed  with  the  benediction,  pronounced  by  Dr. 
Mackenzie. 

AFTERNOON  SESSION— 22nd  June 

The  Conference  reassembled  at  2.30  p.m.,  Dr.  John  R.  Mott  in  the 
Chair.  After  the  singing  of  Hymn  23,  "  Fight  the  good  fight,"  Principal 
Miller,  of  Madras,  addressed  a  few  words  to  the  Conference,  and  then 
the  delegates  continued  the  discussion  of  the  general  topic,  "Is  the 
Present  General  Preparation  of  Various  Classes  of  Missionaries 
Adequate  ?  "     The  following  spoke  : — 

Rev.  W.  J.  Wanless,  M.D.,  American  Presbyterian  Mission  in  India. 
Dr.  Charles  F.  Harford,  Principal  of  Livingstone  College,  London. 
General  James  A.  Beaver,  American  Presb}terian  Church. 
The  Rev.  W.  H.  Frere,  Society  for  the  Propagation  of  the  Gospel. 
Bishop  Honda,  Methodist  Church  in  Japan. 

The  Conference  then  entered  upon  the  consideration  of — 

"  III.  What  should  be  the   Range  and  Method  of  Special  Missionary 
Preparation  ? 

"  IV.  As  to  the  Study  of  Languages. 

•'V.  How   shall    this    Special    Preparation    and    Language    Study   be 
Provided  ?  " 


MINUTES  OF  THE  COiNFERENCE        loi 

Dr.  Edward  W.  Capen,  a  member  of  the  Commission,  spoke  upon 
these  questions,  and  was  followed  by  the  following  members  of  the 
Conference  : — 

Mr.  Walter  B.  Sloan,  China  Inland  Mission. 

Dr.    A.    r.    Parker,     Methodist    Episcopal    Church     South,     U.S.A., 

Shanghai. 
Rev.  Joh.  Biltmann,  Danish  Mission. 
The  Rev.  A.  B.  Leonard,  D.D.,   Methodist  Episcopal  Church,  U.S.A. 

(Secretary  of  Board  of  Foreign  Missions). 
The  Rev.  Dr.  Arthur  II.  Smith,  American  Board  of  Commissioners  for 

P'oreign  INlissions,  Peking. 
The  Rev.  C.  G.  Mylrea,  Church  Missionary  Society,  Lucknow. 

The  Rev.  George  Robson,  D.D.,  Chairman  of  the  Business  Com- 
mittee, presented  the  following  Report  of  the  Business  Committee  : — 

The  Business  Committee  recommend  that  the  following  be  the  members 
of  the  Continuation  Committee  :  — 

From  Great  Britain. 

Mrs.  Creighton. 

Sir  Andrew  Eraser. 

Dr.  H.  T.  Hodgkin. 

Sir  G.  \V.  Macalpine. 

The  Rev.  J.  N.  Ogilvie. 

The  Rev.  J.  PI.  Ritson. 

The  Rev.  George  Robson,  D.D. 

The  Right  Rev.  The  Lord  Bishop  of  Southwark,  D.D. 

Mr.  Eugene  Stock,  D.C.L. 

The  Rev.  R.  Wardlaw  Thompson,  D.D. 

From  North  America. 

The  Rev.  T.  S.  Barbour,  D.D. 

The  Rev.  James  L.  Barton,  D.D. 

The  Rev.  Arthur  J.  Brown.  D.D. 

President  Goucher. 

The  Rev.  Bishop  Lambuth. 

Mr.  Silas  McBee. 

Dr.  John  R.  Mott. 

Mr.  N.  W.  Rowell,  K.C. 

The  Rev.  Canon  Tucker. 

The  Rev.  Charles  Watson,  D.D, 


I02   RECORDS  OF  THE  CONFERENCE 

From  the  Continent  of  Europe. 

Professor  Haussleiter  (Germany). 

Bishop  Hennig  (Germany). 

Herr  Wiirz  (Germany). 

Dr.  Richter  (Germany). 

Dr.  Boegner  (France). 

Inspektor  Dahle  (Norway), 

Ds.  Gunning  (Holland). 

Count  Moltke  (Denmark), 

Missionsdirektor  r\Iustakallio  (Finland 

Bishop  Tottie  (Sweden). 

From  South  Africa. 

Professor  Marais. 

From  Australasia. 

The  Right  Rev.  the  Bishop  of  Gippsland. 

From  Japan. 

Bishop  Honda. 

From  China. 

Mr.  Cheng  Ching-Yi. 

From  India. 

The  Rev.  Dr.  Chatter]  i. 

With  power  to  fill  vacancies  and  to  appoint  their  own  officers. 

On  motion  of  Dr.  Robson  the  Report  was  unanimously  adopted. 

The  consideration  of  the  Report  of  Commission  V.  was  resumed,  and 
the  following  members  of  the  Conference  spoke  : — 

Professor  Meinhof,  Berlin  IVIission. 

Professor  H.  P.  Beach,  Yale  University  Foreign  Missionary  Society. 

The  discussion  was  closed  by  President  W.  Douglas  Mackenzie,  D.D., 
Chairman  of  the  Commission. 

The  session  was  closed  by  the  benediction,  pronounced  by  the  Very 
Rev.  J.  Mitford  Mitchell,  D.D. 

EVENING  SESSION— 22nd  June 

The  Conference  met  at  8  p.m.,  with  Mr.  Samuel  B.  Capen,  of  Boston, 
U.S.A.,  in  the  Chair.  After  the  singing  of  Hymn  8,  "Jesus,  Thou  joy 
of  loving  hearts,"  the  Rev.  Dr.  Wallace  Williamson  led  the  meeting  in 


MINUTES  OF  THE  COxNFERENCE        103 

prayer.  The  subject  of  the  addresses  was  "The  Sufficiency  of  God." 
The  first  speaker  was  the  Right  Rev.  Charles  Brent,  Bishop  of  the  PhiHp- 
pines.  At  the  conclusion  of  his  address  the  Conference  sang  Hymn  9, 
"When  I  survey  the  wondrous  cross,"  following  which  the  second 
address  was  given  by  the  Rev.  R.  F.  Horton,  D.D.,  of  Hampstead. 
The  meeting  was  closed  with  prayer  by  Dr.  Horton. 

MORNING  SESSION— 23rd  June 

Dr.  John  R.  Mott  took  the  Chair  at  9.45  a.m.,  and  the  Conference 
stood  in  silent  prayer. 

The  opening  devotional  service  was  conducted  by  the  Rev.  Dr.  Young, 
Moderator  of  the  United  Free  Church  of  Scotland.  The  singing  of 
Hymn  17,  "  O  Spirit  of  the  Living  God,"  was  followed  by  the  reading 
of  Isaiah  Ixii.     Dr.  Young  gave  a  brief  address  and  led  in  prayer. 

The  Conference  united  in  the  singing  of  Hymn  31,  "Thou  whose 
Almighty  Word." 

The  minutes  of  the  meetings  of  22nd  June  were  presented  and 
approved. 

The  Rev.  Dr.  Robson  stated  that  though  no  formal  votes  of  thanks 
were  to  be  submitted,  the  delegates  were  deeply  indebted  to  those  who 
had  toiled  in  various  capacities  for  the  success  of  the  Conference.  As 
Chairman  of  the  Business  Committee  he  read  the  following  draft  of  a 
resolution  to  be  proposed  : — 

"  That  the  Conference  place  on  record  its  grateful  sense'of  the  welcome 
given  to  the  members  of  Conference  and  their  associates  by  the  Lord 
Provost  and  Corporation  of  the  City  of  Edinburgh  ;  of  the  recognition  of 
this  gathering  by  the  University  of  Edinburgh  in  the  honorary  degrees 
conferred  on  distinguished  members  of  this  Conference  ;  of  the  most 
kind  hospitality  and  generous  help  given  by  the  Minister  and  Kirk- 
session  of  the  Tolbooth  Church  and  other  ecclesiastical  and  civic  bodies 
too  numerous  to  mention,  and  by  the  large  number  of  private  citizens  in 
Edinburgh  and  its  vicinity  who  have  entertained  delegates  ;  and  of  the 
manifold  services  rendered  by  the  great  army  of  willing  helpers  who  have 
co-operated  to  make  the  way  of  the  Conference  prosperous.  It  is  the 
earnest  prayer  of  the  Conference  that  the  blessing  of  God  may  rest  on 
the  City  of  Edinburgh  and  on  all  its  institutions  that  are  helping  unto  the 
furtherance  of  the  Kingdom  of  God." 

The  resolution  was  proposed  by  the  Rev.  Dr.  A.  J.  Brown,  as  repre- 
senting North  America,  seconded  by  the  Rev.  Bishop  La  Trobe, 
representing  the  Continent  of  Europe,  and  unanimously  carried  by  a 
standing  vote. 


104   RECORDS  OF  THE  CONFERENCE 

The  Rev.  Dr.  Robson  laid  before  the  Conference  the  following 
Messages  drafted  by  the  Business  Committee,  and  moved  their  adop- 
tion : — 

(For  text  of  the  Messages,  see  pages  108-110.) 

The  adoption  of  these  Messages  was  seconded  by  the  Rt.  Rev.  Bishop 
Roots,  of  Hankow,  and  unanimously  accepted  by  the  Conference. 

As  Mr.  J.  H.  Oldham  rose  to  announce  the  arrangements  for  the 
evening  meeting,  the  Conference  took  the  opportunity  of  expressing  by 
its  applause  its  deep  and  heartfelt  sense  of  gratitude  to  him  for  the 
splendid  service  rendered,  and  the  spirit  in  which  it  had  been  rendered. 
Mr.  Oldham  paid  a  warm  tribute  to  the  devoted  labours  of  his  colleagues. 

The  Rev.  James  L.  Barton,  D.U.,  Secretary  of  the  American  Board 
of  Commissioners,  and  Chairman  of  Commission  VI.,  presented  and 
commented  upon  the  Report  on  the  subject,  "The  Home  Base  of 
Missions." 

The  first  topic  to  which  consideration  was  given  was  "  How  to  present 
the  world-wide  problem,  that  confronts  Christianity,  to  the  imagination 
of  the  Church  so  that  it  shall  become  an  impelling  and  dominating  motive 
in  all  its  life." 

The  following  delegates  addressed  the  Conference  : — 

The  Rev.  Canon  L.  Norman  Tucker,  Church  of  England  in  Canada. 
The  Rev.  C.  R.  Watson,  United  Presbyterian  Church,  U.S.A. 
The  Rev.  C.  C.  B.  Bardsley,  Church  Missionary  Society,  London. 
Miss  E.  Harriet  Stanwood,  Congregational  Women's  Board  of  Missions, 

Boston,  U.S.A. 
Sir  Robert  Laidlaw,  Wesleyan  Methodist  Missionary  Society,  London. 
Dr.  T.  H.  P.  Sailer,  Young  People's  Missionary  Movement,  U.S.A. 
Mr.  T.  R.  W,  Lunt,  Church  Missionary  Society,  London. 
Mr.  W.  T.  Ellis,  Presbyterian  Church,  U.S.A.' 

The  Rev.  Professor  D.  S.  Cairns,  D.D.,  United  Free  Church  of  Scotland. 
The  Rev.  H.  M.  Hamill,  D.D.,  World's  Sunday  School  Association. 

The  Conference  paused  in  its  business  for  the  Central  Service  of  Inter- 
cession. After  the  singing  of  Hymn  24,  "  Soldiers  of  Christ  !  arise,"  the 
Rev.  J.  Ross  Stevenson,  D.D.,  Baltimore,  U.S.A.,  read  selected 
portions  of  Scripture  bearing  on  the  theme  for  the  day — "  The  Awakening 
of  the  Whole  Church  to  its  Missionary  Duly." 

After  a  period  of  silent  prayer,  the  Conference  was  led  in  prayer  by 
Mr.  Fletcher  Brockman  and  the  Rev.  Dr.  Alexander,  and  the  service 
of  intercession  was  brought  to  a  close  by  prayer  by  Dr.  Stevenson  and 
the  singing  of  a  hymn. 

The  consideration  of  Report,  Commission  \  I.,  was  resumed,  and  question 


MINUTES  OF  THE  CONFERENCE        105 

ii.,  "The  vital  secret  of  an  adequate  offering  of  lives  for  Foreign  Mission- 
ary Service,"  was  taken  up,  and  the  following  members  of  the  Conference 
spoke  : — 

Mr.  R.  P.  Wilder,  Secretary,  Student  Volunteer  Movement,  Great  Britain. 

The  Rev.  Bishop  La  Trobe,  Moravian  Church. 

The   Rev.    Tissington    Tatlow,    General    Secretary,    Student   Christian 

Movement  of  Great  Britain  and  Ireland. 
The     Rev.      Dr.     S.     M.    Zwemer,     Reformed    Church     in    America, 

Candidate  Secretary,  Student  Volunteer  Movement. 
Miss  Saunders,  Student  Volunteer  Movement,  Great  Britain. 
Mr.    H.   W.    Hicks,    Young    People's    Missionary    Movement    of  the 

United  States  and  Canada,  also  American  Board  of  Commissioners 

for  Foreign  Missions. 

The  session  was  closed  with  silent  prayer,  and  the  benediction  pro- 
nounced by  the  Rev.  Dr.  Carroll,  Methodist  Episcopal  Church,  U.S.A. 

AFTERNOON  SESSI0N.-23rd  June 

The  Conference  reassembled  at  2.30  p.m.,  Dr.  John  R.  Mott  in  the 
Chair.  After  the  singing  of  Hymn  45,  "His  name  for  ever  shall  endure," 
the  Conference  took  up  the  consideration  of  the  question  : — 

HI.  "  The  real  crux  of  the  problem  of  influencing  the  clergy  to  devote 
themselves  with  conviction  and  self-denial  to  promoting  the  missionary 
plans  of  the  Church.  What  can  our  theological  and  other  Christian 
Colleges  do  to  stimulate  the  passion  for  world  conquest,  and  to  provide 
the  equipment  for  leadership  in  the  Foreign  Missionary  activities  of  the 
Home  Church  ? " 

The  following  members  of  the  Conference  spoke  : — 

The    Rev.    S.    J.    Porter,     D.D.,    Secretary,    Foreign    Mission    Board, 

Southern  Baptist  Convention,  Richmond,  U.S.A. 
The    Rev.    S.    A.     Donaldson,    D.D.,    Master,     Magdalene     College, 

Cambritlge. 
The  Rev.  J.  Henzel.  Utrecht  Missionary  Society. 
The  Rev.  Judson  Swift,  D.D.,  American  Tract  Society 
The    Rev.    G.    Reynolds     Turner,     M.B.,     London    Mission,    Amoy, 

South  China. 
The   Rev.    O.  E.    Brown,  D.D.,   Methodist   Episcopal   Church   South, 

U.S.A. 
The  Rev.  Bishop  Hasse,  Moravian  Church. 

IV.   "  How  can  laymen  of  strength  and'influence  be  led  to  consecrate     /' 
their    time   and    efforts   to  a    systematic  Missionary  propaganda?"    was  -^ 
■  introduced  by  Mr.  J.  Campbell  While,  General  Secretary  of  the  Laymen's 


io6   RECORDS  OF  THE  CONFERENCE 

Missionary  Movement,  a  member  of  the  Commission,  and,  after  the 
singing  of  Hymn  12,  "Crown  Him  with  many  crowns,"  was  spoken  to 
by  the  following  members  of  the  Conference  : — 

Sir  A.  H.  L.  Fraser,  Vice-President  of  the  Conference. 

Dr.   Samuel  B.  Capen,   President  of  American  Board  of  Commissioners 

for  Foreign  Missions. 
Captain  Alfred  Bertrand,  Geneve,  special  delegate. 
Mr.    Mornay   Williams,    American   Baptist   Foreign  Missionary  Society, 

Vice-Chairman  of  Laymen's  Missionary  Movement. 
Mrs.      Thomas     S.     Gladding,      Chairman,    Foreign     Department     of 

Y.W.C.A.  of  U.S.  of  America. 
Rev.  Dr.  Cornelius  H.  Patton,  American  Board  of  Commissioners. 

V.  "  How  to  increase  the  missionary  gifts  of  individual  Christians  who 
are  able  to  do  much  more  financially  than  they  are  now  doing  in 
order  that  their  gifts  be  far  more  nearly  commensurate  with  their 
increased  financial  ability  and  with  the  present  need,"  was  then 
considered,  and  the  following  members  of  the  Conference  spoke  : — 

Dr,  J.  W.  Ballantyne,  Edinburgh  Medical  Missionary  Societ)'. 

Mr.    Charles  A.    Rowland,  Chairman,  Laymen's   Movement,   Southern 

Presbyterian  Church,  U.S.A. 
The  Rev.  A.  E.  Armstrong,  Foreign  Mission  Committee,  Presbyterian 

Church  in  Canada. 
Mr.  A.  E.  Marling,  Presbyterian  Church  in  U.S.A. 

The  consideration  of  the  Report  was  brought  to  a  close  by  a  brief 
address  by  the  Rev.  J.  P.  Maud,  a  member  of  the  Commission,  in  which 
he  emphasised  the  importance  of  all  members  of  the  Conference  returning 
to  their  homes  in  the  spirit  of  prayer,  and  determined  to  put  a  new  spirit 
in  all  their  work. 

The  session  was  closed  with  silent  prayer,  and  the  benediction  pro- 
nounced by  the  Rev.  J.  P.  Maud. 

EVENING  SESSION.— 23rd  June 

Sir  Andrew  II.  L.  Fraser  took  the  Chair  at  8  o'clock,  and  the 
Conference  united  in  silent  prayer,  and  then  sang  Hymn  37,  "  Our  God, 
our  help  in  ages  past." 

The  Rev.  J.  N.  Ogilvie,  Convener,  Church  of  Scotland  Missions,  led 
in  prayer,  after  the  reading  of  Psalm  xlviii. 

The  Rev.  Dr.  Robson  proposed  that  the  Continuation  Committee  be 
authorised  to  ratify  the  minutes  of  the  three  meetings  of  23rd  June,  and 
the  proposal  was  unanimously  agreed  to. 


MINUTES  OF  THE  COxNFERENCE         107 

Sir  Andrew  Fraser  then  addressed  the  Conference.  Hymn  5,  "  O 
thou  my  soul,  bless  God  the  Lord,"  was  sung,  and  the  Rev.  W.  H. 
Findlay,  Wesleyan  Methodist  Missionary  Society,  conducted  a  service 
of  thanksgiving. 

The  Conference  joined  in  the  singing  of  Hymn  25,  "  For  all  the  saints 
who  from  their  labours  rest."  Dr.  John  R.  Mott  led  tKe  delegates  in 
a  service  of  consecration  to  God,  and  after  all  had  united  in  Hymn  45, 
"  His  name  for  ever  shall  endure,"  tlie  Rev.  Dr.  Henderson,  United  Free 
Church  of  Scotland,  pronounced  the  benediction. 


MESSAGES   FROM   THE 
CONFERENCE   TO   THE    CHURCH 

(See  Minute  of  23rd  June,  p.  104) 

TO  THE  MEMBERS  OF  THE  CHURCH  IN 
CHRISTIAN  LANDS 

Dkar  Brethren  of  the  Christian  Church, — We  members  of  the 
World  Missionary  Conference  assembled  in  Edinburgh  desire  to  send 
you  a  message  which  lies  very  near  to  our  hearts.  During  the  past  ten 
days  we  have  been  engaged  in  a  close  and  continuous  study  of  the 
^gosition  of  Christianity  in  non-Christian  lands.      In  this  study  we  have 

In  !  '  surveyed  the  field  of  missionary  operation  and  the  forces  that  are  avail- 
aT)Te  for  its  occupation.  For  two  years  we  have  been  gathering  expert 
testimony  about  every  department  of  Christian  Missions,  and  this 
testimony  has  brought  home  to  our  entire  Conference  certain  conclusions 
wiiich  we  desire  to  set  forth. 

Our  survey  has  impressed  upon  us  the  momentous  character  of  the 
present  hour.  We  have  heard  from  many  quarters  of  the  awakening  of 
great  nations,  of  the  opening  of  long-closed  doors,  and  of  movements 
which  are  placing  all  at  once  before  the  Church  a  new  world  to  be  won 
for  Christ.  The  next^Jen  years  will  in  all  probability  constitute  a 
turning-point  in  human  history,  and  may  be  of  more  critical  importance 
j  in  determining  the  spiritual  evolutign  of  mankind^than  many  centuries  ot 
-^'  ordinary  experience.  If  those  years  are  wasted,  havoc  may  be  wrought 
that  centuries  are  not  able  to  repair.  On  the  other  hand,  if  they  are 
rightly  used,  they  may  be  among  the  most  glorious  in  Christian  history. 

We  have  therefore  devoted  much  time  to  a  close  scrutiny  of  the  ways 
in  which  we  may  best  utilise  the  existing  forces^  of  missionary  enterprise 
by  unifying  and  consolidating  existing  agencies,  by  improving  their 
administration  and  the  training  of  their  agents.     We  have  done  every- 

l\M  thing  within  our  power  in  the  interest  of  economy  and  efficiency  ;  and  in 
this  endeavour  we  have  reached  a  greater  unity  of  common  action  than 
has  been  attained  in  the  Christian  Church  for  centuries. 


MESSAGES  FROM  CONFERENCE         109 

But  it  has  become  incr^singly  clear  to  us  that  we  need  something  far 
greater  than  can  be  reached  by  ariy_economy  or  reorganisation  of  the 
existing  forces.     We  need  supremely  a  deeper  sense  of  responsibility  to 
Almighty  God  for  the  great  trust  which  lie  Hascommitted  to  us  in  the 
evangelisation  of  the  world.     That  trust  is  not  committed  in  any  peculiar 
vfay   to  our  missionaiics,   or  to  societies,   or  to  us  as  members  of  this 
Conference.     It  is  committed  to  all  and  each  withm  the  Christian  family  ; 
and  it   is  as  incumbent  on  every  'meml^^oX.,tfie_Church,    as  are  the 
elementary  virtues  of  the   Christian   life — faith,  hope,   and  love.     That 
which  makes  a  man  a  Christian  makes  him  also  a  sharer  in  this  trust. 
This  principle  is  admitted  by  is  all,  but  we  need  to  be  aroused  to  carry 
it  out  in  quite  a  new  degree.     Just  as  a  great  national  danger  demandsj^ 
a   new  standard  of  patriotism   and_  service""1rom  "every  citizen,   so  the\ 
present  condition  of  the  world  and  the  missionary  task  demands  from  \ 
every  Christian,  and  from  every  congregation,  a  change  in  the  existing  l 
scale  of  missionary  zeal  and  service,  and  the  elevation  of  our  spiritual  ) 
ideal. 

The  old  scale  and  the  old  ideal  were  framed  in  view  of  a  state  of  the 
world  which  has  ceased  to  exist.  They  are  no  longer  adequate  for  the 
new  world  which  is  arising  out  of  the  ruins  of  the  old, 

It  is  not  only  of  the  individual  or  the  congregation  that  this  new  spirit 
is  demanded.  There  is  an  imperative  spiritual  demand  that  national  life 
and  influence  as  a  whole  be  Christianised  :  so  that  the  entire  impact, 
commercial  and  political,  now  of  the  West  upon  the  East,  and  now  of  the 
stronger  races  upon  the  weaker,  may  confirm,  and  not  impair,  the 
message  of  the  missionary  enterprise. 

The  providence  of  God  has  led  us  all  into  a  new  world  of  opportunity, 
of  danger,  and  of  duty.  ~"~~"=~~~-"°— —-.— »,-^.~— - 

God  is  demanding  of  us  all  a  new  order  of  life,  of  a  more  arduous  and 
self-sacrificing  nature  than  the  old.  But  if,  as  we  believe,  the  way  of 
duty  is  the  w;ay  of  reyelation^  there  is  certainly  implied,  in  this  imperative 
call  of  duty,  a  latent  assurance  that  God  is  greater,  more  loving,  nearer 
and  more  available  for  our  help  and  comfort  than  any  man  has  dreamed. 
Assuredly,  then,  we  are  called  to  make  new  discoveries  of  the  grace  and 
power  of  God,  for  ourselve^not.the  Church,  and  for  the  world  ;  and,  in 
the  strength  of  that  firmer  and  bolder  faitli  in  Ilim,  to  face  the  new  age 
and  the  new  task  with  a  new  consecration. 


TO  THE  MEMBERS  OF  THE  CHRISTIAN  CHURCH 
IN  NON-CHRISTIAN  LANDS 

Dear  Brethren  in  Christ, — We  desire  to  send  you  greeting  in 
the  Lord  from  the  World  Missionary  Conference  gathered  in  Edinburgh. 


/ 


no   RECORDS  OF  THE  CONFERENCE 

For  ten  days  we  have  been  associated  in  prayer,  deliberation,  and  the 
study  of  missionary  problems,  with  the  supreme  purpose  of  making  the 
work  of  Christ  in  non-Christian  lands  more  effective,  and  throughout  the 
discussions  our  hearts  have  gone  forth  to  you  in  fellowship  and  love. 

Many  causes  of  thanksgiving  have  arisen  as  we  have  consulted 
together,  with  the  whole  of  the  Mission  Field  clear  in  view.  But 
nothing  has  caused  more  joy  than  the  witness  borne  from  all  quarters  as 
to  the  steady  growth  in  numbers,  zeal,  and  power  of  the  rising  Christian 
Church  in  newly  a:^akening  lands.  None  have  been  more  helpful  in 
our  deliberations  than  members  from  your  own  Churches.  We  thank 
God  for  the  spirit  of  evangelistic  energy  which  you  are  showing,  and  for 
the  victories  that  are  being  won  thereby.  We  thank  God  for  the  longing 
after  unity  which  is  so  prominent  among  you  and  is  one  of  our  own 
'  deepest  longings  to-day.  Our  hearts  are  filled  with  gratitude  for  all  the 
inspiration  that  your  example  has  brought  to  us  in  our  home.-lands.  This 
example  is  all  the  more  inspiring  because  of  the  special  difficulties  that 
beset  the  glorious  position  which  you  hold  in  the  hottest  part  of  the 
furnace  wherein  the  Christian  Church  is  being  tried. 

Accept  our  profound  and  loving  sympathy,  and  be  assured  of  our  con- 
fident hope  that  God  will  bring  you  out  of  your  fiery  trial  as  a  finely 
tempered  weapon  which  can  accomplish  His  work  in  the  conversion  of 
your  fellow-countrymen.  It  is  3'ou  alone  who  can  ultimately  finish  this 
work  :  the  word  that  under  God  convinces  your  own  people  must  be 
your  word  ;  and  the  life  which  will  win  them  for  Christ  must  be  the 
life  of  holiness  and  moral  power,  as  set  forth  by  you  who  are  men  of 
their  own  race.  But  we  rejoice  to  be  fellow -helpers  with  you  in  tlie 
work,  and  to  know  that  you  are  being  more  and  more  empowered 
by  God's  grace  to  take  the  burden  of  it  upon  your  own  shoulders. 
Take  up  that  responsibility  with  increasing  eagerness,  dear  brethren, 
and  secure  from  God  the  power  to  carry  through  the  task  ;  then  we  may 
see  great  marvels  wrought  beneath  our  own  eyes. 

Meanwhile  we  rejoice  also  to  be  learning  much  ourselves  from  the 
f  great  peoples  whom  our  Lord  is  now  drawing  to  Himself;  and  we  look  for 
\  a  richer  faith  to  result  for  all  from  the  gathering  of  the  nations  in  Him. 

There  is  much  else  in  our  hearts  that  we  should  be  glad  to  say,  but  we 
must  confine  ourselves  to  one  further  matter,  and  that  the  most  vital 
of  all  : 

A  strong  co-operation  in  prayer  binds  together  in  one  all  the  Empire 
of  Christ.  Pray,  therefore,  for  us,  the  Christian  communities  in  home- 
lands, as  we  pray  for  you  :  remember  our  difficulties  before  God  as  we 
remember  yours,  that  He  may  grant  to  each  of  us  the  help  that  we  need, 
and  to  both  of  us  together  tliat  fellowship  in  the  Body  of  Christ  which  is 
according  to  His  blessed  Will. 


MESSAGES   OF   GREETING  TO 
THE   CONFERENCE 

It  would  occupy  too  much  space  to  record  in  full  the  numerous 
communications  addressed  to  the  Conference  by  representative  bodies 
and  eminent  friends  of  missions,  nor  does  it  seem  necessary  to  print  a 
separate  and  complete  list  of  these. 

Among  those  received  were  the  following  : — 

Resolutions  of  the  Upper  and  Lowe}-  Houses  of  Convocation  of  the 
Province  of  Canterbury  expressing  an  earnest  desire  and  hope  that  the 
deliberations  of  the  Conference  might  prove  instrumental  in  promoting  an 
increased  interest  and  greater  enthusiasm  among  Christian  people  in 
wise  and  comprehensive  efforts  for  the  advancement  of  Christ's 
Kingdom. 

A  resolution  of  the  Central  Board  of  missions  of  the  Church  of 
England  expressing  the  earnest  desire  that  the  work  of  the  Conference 
might,  by  the  guidance  of  Almighty  God,  lead  to  a  wider  and  deeper 
recognition  of  the  duty  of  Christian  people  in  regard  to  missions  over 
seas,  and  to  a  more  thorough  understanding  of  the  problems  encountered 
in  missionary  work  ;  and  assuring  the  Conference  of  their  prayers  that 
God's  continual  blessing  might  be  granted  to  its  work. 

A  deliverance  of  the  General  Assembly  of  the  Church  of  Scotland 
looking  forward  with  the  greatest  satisfaction  and  thankfulness  to 
the  approaching  Conference,  and  commending  it  to  the  prayers  and 
sympathy  of  the  whole  Church ;  further  welcoming  the  delegates  and 
visitors  from  other  lands,  and  earnestly  hoping  that  to  all  the  Churches 
of  Reformed  Christendom  there  may  come  through  the  Conference  a 
notable  quickening  of  the  missionary  spirit. 

A  deliverance  of  the  General  Assembly  of  the  Ujiited  Free  Church  of 
Scotland  praying  that  the  Conference  might  be  instrumental  in  awaken- 
ing the  Churches  to  a  deeper  sense  of  the  importance  of  the  foreign 
mission  enterprise,  and  might  result  in  more  united  and  systematic  action 
abroad. 

A  resolution  of  the  General  Synod  of  the  Church  of  Ireland  expressing 
its  hearty  sympathy  with  the  Conference,  and  hoping  that  the   labours 


112   RECORDS  OF  THE  CONFERENCE 

of  the  Commissions,  together  with  the  discussions  taking  place  at  the 
Conference  itself,  may  result  in  a  fuller  recognition  of  missionary  work  as 
the  primary  duty  of  the  Church,  and  in  larger  and  more  enlightened 
efforts  to  spread  Christ's  Kingdom  on  earth. 

A  minute  of  the  Yea7-ly  I\Ieeting  of  the  Society  of  Friends  sending  a 
message  of  warm  brotherly  greeting  in  the  love  of  Christ,  and  earnestly 
praying  that  under  the  guidance  and  control  of  the  Holy  Spirit  the 
deliberations  of  the  Conference  might  largel)'  promote  the  efficiency  of 
the  missionary  enterprise  and  the  quickening  of  the  whole  Christian 
Church. 

A  resolution  of  the  Primitive  Methodist  Conference  sending  warm 
greetings  to  the  Conference,  and  praying  that  the  Divine  Lord  might  so 
guide  its  deliberations  that  all  Missionary  Societies  may  receive  practical 
guidance  in  their  great  ambition  to  bring  the  whole  world  into  willing 
submission  to  Christ. 

A  resolution  of  the  General  Assembly  of  the  Presbyterian  Church  in  the 
U.S.A.,  commending  the  Conference  to  the  prayers  of  the  whole  Church, 
and  conveying  the  Christian  salutations  of  the  Assembly  to  the  Con- 
ference. 

Greetings  from  the  Conference  of  Federated  Missiotts  of  Japan  sending 
greeting  to  the  Conference  and  declaring  that  the  most  advanced,  and 
the  most  advancing,  of  the  non-Christian  nations  is  earnestly  seeking  the 
best  that  the  world  can  give,  and  that  the  first  fifty  years  of  missionary 
work  in  the  country  prove  that  Japan  will  accept  the  best  religion  if  pre- 
sented by  the  best  men  and  women  and  through  the  best  institutions  in 
the  quickest  possible  time. 

A  message  from  the  Calcutta  Missionary  Conference  greeting  the 
Conference  and  discussing  the  work  of  the  different  Commissions  in 
relation  to  the  evangelisation  of  the  world. 

A  memorial  from  the  World^s  Sixth  Sunday  School  Convention  held  at 
Washington,  U.S.A.,  in  May  1910,  greeting  the  Conference,  and 
urging  the  importance  of  Sunday  School  work  in  both  Christiap  and 
non-Christian  countries  as  a  valuable  and  necessary  adjunct  to  other 
types  of  missionary  work. 

Greetings  from  the  National  Brotherhood  (P.S.A.)  Council  with 
2000  societies  and  500,000  members  welcoming  the  Conference  and 
assuring  it  of  their  prayers. 


MEDICAL    MISSIONARY 
CONFERENCE 

In  connection  with  the  World  Missionary  Conference,  a  Sectional 
Conference  was  held  to  deal  with  some  of  the  medical  aspects  of  mis- 
sionary work.  It  was  attended  by  130  members,  of  whom  57  were 
delegates  to  the  World  Missionary  Conference,  46  were  medical  mis- 
sionaries not  delegates,  and  27  were  medical  practitioners  resident  in 
Edinburgh  or  its  neighbourhood,  or  visitors  to  the  city.  Three  sessions 
were  held  :  the  first  in  the  Edinburgh  Cafe  on  the  morning  of  20th  June, 
the  second  on  the  evening  of  that  day  in  the  Hall  of  the  Royal  College 
of  Physicians,  and  the  third  on  Tuesday  morning,  2 1st  June,  in  the 
Edinburgh  Cafe. 

FIRST  SESSION 

Sir  Alexander  R.  Simpson^,  M.  D.  ,  presided.  Dr.  X._W.  Ball^slxynj:, 
President  of  the  Edinburgh  Medical  Missionary  Society,  opened  the 
discussion  on  the  training  of  medical  missionaries,  and  at  the  close  of 
his  address,  moved  the  following  "  findings,"  which  had  been  carefully 
prepared  by  a  joint  London  and  Edinburgh  Committee  : — 

"This  sectional  meeting  of  medical  delegates,  medical  missionaries, 
and  other  medical  practitioners  interested  in  the  medical  aspects  of 
missionary  work,  desire  to  represent  to  the  Commission  on  'Carrying 
the  Gospel  to  all  the  World'  their  unanimous  opinion — 

"(i)  That  medical  missions  should  be  recognised  as  an  integral  and 
essential  .part  of  the  missionary  work  of  the  Christian  Church—  2-.;- 

"[a)  Because   we   are   led   by   the    example    and    conimand    of  ^y  j? 

Christ   to   make   use   of    the    ministry    of    healing    as    a  '^'  "* 

means  of  revealing  God  to  man  ;  and  -■'^  ■'  '*«h..^I«- 

"  {b)  Because  the  efficacy  and  necessity  of  such  work  as  an 
evangelistic  agency  have  been  proved  in  many  lands 
again  and  again,  and  such  work  has  been  sealed  by  the 
blessing  of  God.  .     - 

COM.  IX. — 8 


114   RECORDS  OF  THE  CONFERENCE 

"(2)  That  medical  missions  should  be  continued  and  extended, 
and  that  they  should  be  under  the  charge  of  fully  qualified  medical 
missionaries,  with  properly  staffed  and  equipped  hospitals,  and, 
where  possible,  European  or  American  missionary  nurses  to  super- 
vise the  native  staff  of  nurses. 

"And  to  the  Commission  on  'The  Preparation  of  Missionaries' 
their  unanimous  opinion — 

"(i)That  the  medical  missionary  should  be  in  definite  charge 
of  the  spiritual  work  of  the  medical  mission,  and  that  this  meeting 
heartily  indorses  the  recommendations  in  the  Report  on  Commission 
V.  in  regard  to  the  spiritual  preparation  for  such  work. 

"(2)  That  the  professional  preparation  of  medical  missionaries 
should  be  as  thorough  as  possible,  that  no  one  who  has  not  passed 
through  the  complete  medical  curriculum  and  obtained  a  diploma 
or  degree  in  medicine  from  a  recognised  examining  body  should 
assume  the  title  of  medical  missionary. 

"(3)  That  seeing  it  is  impossible  for  each  denomination  to  have 
a  medical  missionary  training  institution  to  itself,  such  interdenomi- 
national institutions  as  exist,  namely,  taking  them  in  their  chronological 
order  of  foundation — 

"i.  The  Edinburgh  Medical  Missionary  Society  in  Edinburgh  ; 
"ii.  The  London  Medical  Missionary  Association  in  London  ; 
"iii.  The    American     Medical     Missionary    College    at     Battle 

Creek,  Michigan ; 
"  iv.  St.    Luke's   College   (Guild   of  St.    Luke),    London  ;   and 
"v.    The     Medical      Missionary     Institute     for     Germany    and 

Switzerland  at  Tubingen,  Germany, — 

should  be  encouraged  in  their  work,  and   warmly  commended   to  the 
sympathy  and  prayer  of  all  interested  in  medical  missions. 

"  (4)  That  every  medical  missionary  should,  before  proceeding  to  the 
foreign  field,  have  held  (where  possible)  a  resident  post  at  a  recognised 
hospital,  and  post-graduate  study  in  special  departments,  and  in  particular 
eye  and  tropical  diseases." 

Dr.  J.  H.  Cook,  of  Uganda  (Church  Missionary  Society),  emphasised 
the  importance  of  a  course  m  tropical  diseases. 

Dr.  H.  Lankester,  Secretary  of  the  Churd  Missionary  Society, 
spoke  of  the  absolute  necessity  of  having  medical  ^en  on  missionary 
committees  to  deal  with  medical  matters. 

Dr.  W.  T.  Wanless,  of  Miraj,  West  India  (American  Presbyterian), 
referred  to  the  great  value  of  the  larger  mission  hospitals  in  the  field  in 
affording  opportunity  for  post-graduate  study  and  work. 


MEDICAL  MISSIONARY  CONFERENCE     115 

Dr.  Olpp,  Medical  Missionary  Institution,  Tubingen,  formerly  of  the 
Rhenish  Mission  in  Tungkun,  China,  described  the  work  which  had 
commenced  auspiciously  in  Germany. 

Dr.  F.  D.  Shepard,  of  Aintab,  Turkey  (A.B.C.F.M.),  drew  attention 
to  the  importance  of  the  medical  missionary  acquiring  the  language  of 
the  country,  and  for  this  purpose  recommended  that  he  should  be  placed 
at  first  at  a  strong  medical  mission  centre,  where  he  would  not  have  too 
much  medical  responsibility,  but  opportunity  for  language  study. 

Dr.  C.  F.  Harford,  London,  Honorary  Secretary  of  the  Society  of 
Tropical  Medicine  and  Hygiene  ; 

Dr.  J.  L.  Maxwell,  of  the  London  Medical  Missionary  Association  ; 
Dr.  O.  L.  KiLHORN,  of  Chengtu,  West  China  (Methodist  Church, 
Canada) ; 

Bishop  Lambuth,  M.D.,  of  Nashville  (Methodist  Episcopal  of 
America) ; 

Dr.  T.  KiRKWOOD,  of  Tientsin  (London  Missionary  Society) ; 
Dr.  Basil  Price,  of  London  ;  and 

Dr.  Sargood  Fry,  Secretary  of  the  Edinburgh  Medical  Missionary 
Society,  also  spoke,  and  thereafter  the  proposed  findings  were  put  to  the 
meeting  and  carried  unanimously. 

The  second  matter  discussed  at  this  session  was  "The  Training  of 
the  Missionary  Nurse."  A  paper  on  this  subject  had  been  submitted 
by  the  Executive  of  the  "Nurses'  Missionary  League,"  the  Secretary 
of  which  is  Miss  H.  Y.  Richardson,  52  Lower  Sloane  Street,  S.W. 

Miss  Macfee,  Editor  to  the  "Nurses'  Missionary  League,"  emphasised 
the  absolute  necessity  of  the  full  three  years'  training,  in  most  cases,  she 
would  say,  in  hospitals  of  not  less  than  one  hundred  beds. 

Mr.  W.  M'Adam  Eccles,  F.R.C.S.,  London,  spoke  of  his  fifteen 
years'  experience  in  the  training  of  nurses,  and  his  firm  conviction  that 
missionary  nurses  must  have  a  personal  knowledge  of  salvation,  and  be 
fully  qualified  by  at  least  three  years'  training  for  their  work.  It  would 
be  their  duty  to  train  native  nurses,  and  by  these,  after  all,  the  great 
work  of  the  future  would  be  done. 

Nurse  Fear,  of  South  India  (London  Missionary  Society) ; 
Dr,  Edith  Brown,  of  Ludhiana  ; 

Dr.  P.  W.  Brigstocke,  Gaza,  Palestine  (Church  Missionary  Society) ; 
Dr.  Mary  Dodds,  of  Poona  (Church  of  Scotland) ; 
Dr.  Catherine  Ironside,  of  Persia  (Church  Missionary  Society) ; 
Dr.  H.  T.   HoDGKiN,  Secretary  of  the  Friends'  Foreign  Missionary 
Society,  London ; 

Dr.  J.  F.  Morse,  American  Medical  Missionary  College,  Battle 
Creek,  Michigan  ; 

Dr.  D.  Christie,  of  Moukden  (United  Free  Church  of  Scotland) ;  and 
Dr.  D.  p.  Main,  of  Hangchow  (Church  Missionary  Society),  also  spoke. 


ii6        RECORDS  OF  THE  CONFERENCE 

Miss  Margaret  C.  Outram,  on  behalf  of  the  Nurses'  Missionary 
League,  emphasised  the  sentence  in  the  printed  paper  on  "Nurses' 
Training":  "It  is,  of  course,  absolutely  imperative  that  the  spiritual 
standard  of  a  missionary  nurse  should  be  quite  as  high  as  that  of  any 
other  candidate.  It  is  her  life,  as  much  if  not  more  than  her  teaching, 
that  will  tell,  and  the  very  best  and  most  consecrated  women  are  needed 
for  such  work,"  and  asked  the  meeting  to  approve  of  the  following 
finding  : — 

"  (i)  That  there  is  still  a  great  need  for  qualified  nurses  in  the  foreign 
missionary  field. 

"  (2)  That  an  adequate  training  for  such  nurses  is  essential. 

"(3)  That  the  training  should  be — 

"  (a)  General — Three  years  in  a  properly  equipped  hospital,  or 
infirmary,  with  a  resident  medical  officer. 

"(h)  Special — After  obtaining  their  certificate,  such  nurses  should, 
if  possible,  receive  further  training  in  such  subjects  as  mid- 
wifery, dispensing,  elementary  hygiene,  cooking,  district  work 
in  the  slums  of  a  city,  and  ophthalmic  and  fever  nursing." 

This  was  unanimously  carried. 

Sir  Alexander  Simpson  closed  the  meeting  with  prayer. 

SECOND  SESSION 

Mr.  W.  M'Adam  Eccles,  M.B.,  M.S.,  F.R.C.S.,  who  presided, 
in  introducing  the  subject  of  "  Elementary  Training  in  Medicine  for 
Missionaries,"  said : — 

"  By  elementary  training  in  medicine  should  be  understood  that 
elementary  training  in  medicine,  surgery,  and  the  allied  sciences  which 
will  fit  a  foreign  missionary  in  a  practical  manner  to  maintain  his  or 
her  own  health,  to  help  to  preserve  the  health  of  his  or  her  fellow- 
missionaries,  and  to  alleviate  some  of  the  diseases  and  injuries  of  the 
surrounding  natives  in  regions  where  qualified  medical  aid  is  difficult  or 
impossible  to  obtain." 

Professor  Alexander  Macalister,  M.D.,  Camliridge  ; 

Dr.  J.  Howard  Cook,  Uganda  (C.M.S.) ;, 

Rev.  Dr.  Robert  Elliott,  Secretary  C.M.S.  Medical  Missionary 
Auxiliary. 

Dr.  Rutter  Williamson,  of  Poona,  India  (United  Free  Church  of 
Scotland)  ; 

Dr.  F.  M.  Graham,  Edinburgh  ; 

Dr.  D.  Christie,  of  Moukden  (United  Free  Church  of  Scotland)'; 


MEDICAL  MISSIONARY  CONFERENCE     ii; 

Dr.  W.  Froiilich,  of  Assuan  (German  Sudan  Mission) ; 

Dr.  A.  H.  F.  Barbour,  Edinburgh  ;  and 

Dr.  Basil  Price,  Physician  to  the  London  Missionary  Society,  having 
spoken  ; 

Dr.  C.  F.  Harford,  Principal  of  Livingstone  College,  proposed  the 
following  findings,  which  were  carried  nein.  con. 

"This  sectional  meeting  of  medical  delegates,  medical  missionaries, 
and  other  medical  practitioners  interested  in  the  medical  aspects  of 
missionary  work,  desire  to  represent  to  the  Commission  on  '  The  Pre- 
paration of  Missionaries,'  their  opinion — 

"(i)  That  all  the  societies  should  send  fully  qualified  medical  mis- 
sionaries to  every  district  where  missionaries  are  located,  when  other 
qualified  medical  assistance  is  not  available. 

"(2)  That  all  missionaries  going  abroad  should  have  that  knowledge 
which  shall  enable  them  to  safeguard  their  own  health,  and  that  of  thtir 
families. 

"  (3)  That  those  missionaries  who  are  compelled  to  live  in  districts  where 
there  are  no  'medical  missionaries,'  and  where  no  qualified  medical  or 
surgical  assistance  is  available,  should  have  that  knowledge  which  shall 
enable  them  to  treat  minor  ailments  and  accidents.. 

"  (4)  That  inasmuch  as  there  are  risks  that  missionaries  should  use  this 
knowledge  indiscreetly,  or  assume  a  position  which  they  are  not  qualified 
to  take,  this  training  should  be  given  in  recognised  institutions  where  the 
course  of  training  is  planned  out  suitably  for  the  particular  need,  and 
where  they  will  not  be  trained  together  with  medical  students. 

"  (5)  That  missionary  societies  should  not  permit  such  missionaries  to  fill 
esponsible  medical  posts,  nor  should  they  allow  them,  under  any  circum- 
stances, to  take  upon  themselves  the  title  of  'medical  missionary,'  or 
assume  the  position  of  a  qualified  practitioner." 

Mr.  M'AuAM  EccLKS  then  led  the  meeting  in  prayer  and  thanksgiving. 

Dr.  G.  Basil  Price,  Honorary  Secretary  of  the  Association  of 
Medical  Officers  of  Missionary  Societies,  then  submitted  his  paper  on 
"The  Need  for  the  Home  Base  (Medical  Department)  systematically  to 
Collect  and  Record  Statistics,  such  as  relate  to  the  Health  of  Foreign 
Missionaries." 

Dr.  Charles  F.  Harford,  Physician  to  the  Church  Missionary 
Society  ; 

Dr.  F.  D.  Shepard,  of  Aintab  (A.B.C.F.M.) ;  and 

Dr.  A.  H.  F.  Barbour,  Edinburgh,  having  spoken,  the  following 
finding  was  unanimously  carried  : — 

"This  sectional  meeting  of  medical  delegates,  medical  missionaries, 
and   other   medical   practitioners   interested   in  the   medical   aspects  oT 


118       RECORDS  OF  THE  CONFERENCE 

missionary  work,  desire  to  represent  to  the  Commission  on  '  The  Home 
Base  of  Missions ' — 

"  (i)  That  there  should  be  a  definite  medical  department  in  connection 
with  all  foreign  missionary  societies ;  that  this  department  should  deal 
with  all  questions  relating  to  the  physical  fitness  and  the  preservation 
of  the  health  of  missionaries,  their  wives,  and  families ;  that  it  should 
be  under  the  supervision  of  an  honorary  medical  board,  composed  of 
medical  missionaries  and  other  medical  practitioners,  some  of  whom  at 
least  should  have  had  foreign  medical  experience  ;  and  that  there  should 
be  a  medical  officer,  preferably  salaried,  who  should  deal  with  all  such 
questions,  under  the  general  direction  of  the  medical  board. 

"It  is  further  suggested  that  in  the  case  of  the  smaller  societies  there 
might  possibly  be  one  medical  board  and  medical  officer  representing 
several  societies. 

"  (2)  Also  that  there  is  urgent  need  for  the  collection  and  systematic 
recording  by  the  Home  Medical  Base,  or  their  medical  representative, 
of  such  statistics  as  relate  to  the  health  of  foreign  missionaries,  including 
causes  of  death,  or  retirement. 

"  That  deductions  obtained  from  these  and  other  data  will  have  an 
important  bearing  upon  such  problems  as — 

"  (i)  The  frequency  aiid  duration  of  furlough  and  holidays. 

"(2)  The  necessity  for  issuing  or  revising  of  health  regulations 
from  time  to  time. 

"(3)  The  insurance  of  lives  of  missionaries  against  sickness, 
breakdown,  and  death. 

"(4)  The  need  for  missionaries  to  receive  elementary  medical  in- 
struction as  to  preservation  of  their  health  abroad. 

"This  last  statement  is  emphasised  by  the  fact  that,  as  a  result  of 
a  recent  investigation  under  the  Kgis  of  the  Association  of  Medical 
Officers  of  Missionary  Societies  of  the  causes  of  death  in  missionaries  who 
had  died  since  1890,  over  sixty  per  cent,  were  victims  to  the  so-called 
preventable  diseases  against  which  many  safeguards  may  be  taken. 

"Such  information  will  also  bring  into  prominence  the  chief  diseases 
in  various  countries,  and  risks  to  health  which  missionaries  have  to  face, 
and  the  best  methods  for  combating  such  conditions.'" 

THIRD  SESSION 

Chairman — Dr.  J.  \V.  Ballantyne,  President  of  the  Edinburgh 
Medical  Missionary  Society. 

Dr.  W.  T.  Wanless,  of  Miraj,  W.  India  (American  Presbyterian 
Board),  President  of  the  Medical  Missionary  Association  of  India,  intro- 


MEDICAL  MISSIONARY  CONFERENCE     119 

duced  the  subject  of  the  medical  training  of  natives.  He  said  he  had 
been  requested  by  the  Medical  Missionary  Association  of  India  to  bring 
the  two  following  findings  before  the  Conference  : — 

"That  branch  dispensaries  are  a  valuable  extension  of  hospital  work, 
and  are  especially  so  in  districts  where  Christians  are  scattered  amongst 
the  villages.  Only  trained  and  experienced  ^'assistants  should  be  placed 
in  charge  of  branches,  the  connection  with  the  central  hospital  should 
be  close  and  the  supervision  thorough. 

"  That  in  view  of  the  desirability  of  providing  for  furlough  and  vaca- 
tion, without  closing  hospitals  which  have  once  been  established,  and  in 
view  also  of  the  great  responsibility  entailed  by  serious  operations,  the 
necessity  of  having  two  fully  qualified  doctors  on  the  regular  staff  of  each 
medical  mission  station  should  be  urged  upon  the  home  Committees  and 
Boards,  especially  in  the  case  of  women's  missions. 

Dr.  D.  D.  Main,  of  Hangchow  (C.M.S,); 

Dr.  Edith  Brown,  Principal  of  the  Ludhiana  Medical  School  for 
Women  ; 

Rev.  Dr.  James  Shepherd,  of  Rajputana  (United  Free  Church  of 
Scotland)  ; 

Dr.  Van  Someren  Taylor,  of  Foochow  (C.M.S.) ; 

Dr.  p.  Anderson,  of  Formosa  (English  Presbyterian  Church) ; 

Dr.  O.  L.  Kilborn,  of  Chengtu,  West  China  (Methodist  Church  of 
Canada) ; 

Dr.  Charles  C.  Walker,  of  Bangkok,  Siam  (American  Presbyterian 
Church) ;  and 

Dr.  J.  H.  Cook,  of  Uganda  (C.M.S.),  having  spoken  ; 

Dr.  D.  Christie,  of  Moukden  (United  Free  Church  of  Scotland), 
moved  the  adoption  of  the  findings  of  the  London  and  Edinburgh 
Committee  as  follows  : — 

"  This  Sectional  Meeting  of  medical  delegates,  medical  missionaries, 
and  other  medical  practitioners  interested  in  the  medical  aspects  of 
missionary  work,  desire  to  represent  to  the  Commission  on  '  Education 
in  Relation  to  the  Christianisation  of  National  Life '  their  unanimous 
opinion — 

"  (i)  That  more  and  more  thoroughly  equipped  medical  schools  should 
be  established  in  suitable  mission  centres,  and  that  as  many  natives  as 
possible  should  be  trained  for  the  various  branches  of  medical  missionary 
work,  for  the  double  reason — 

"(a)  Because  the  work  gathering  round  mission  hospitals,  and  the 
work  of  medical  evangelisation,  can  never  be  overtaken  by 
foreign  physicians  ;  and 

"  (6)  Because  the  native  can  reach  his  fellows  in  a  way  in  which  the 
foreigner  can    seldom    do ;    is   more  easy   to   secure ;    is  more 


I20        RECORDS  OF  THE  CONFERENCE 

economical  to  support ;  and  has  proved,  in  various  mission 
fields,  to  be  capable  of  becoming  an  efficient  nurse,  hospital 
assistant,  physician,  surgeon,  and  medical  missionary,  and  in 
many  cases  in  China  can  occupy  positions  of  importance  in 
connection  with  Government  and  other  public  service,  where 
Christian  medical  men  could  exercise  a  povveiful  influence  for 
Christ. 

"  (2)  The  meeting  also  is  of  the  unanimous  opinion  that  the  tlioughts  of 
some  of  the  more  highly  educated  natives  should  be  directed  in  incntasing 
measure  towards  the  medical  mission  schools  and  colleges  which  are 
springing  up  in  many  lands. 

"  And  to  the  Commission  on  '  Co-operation  and  Unity '  their 
unanimous  opinion — 

"  That  in  the  Christian  medical  colleges  now  being  established  in 
increasing  numbers  in  China  and  elsewhere,  the  fullest  co-operation 
possible  between  the  missions  working  in  ,any  particular  region  is 
eminently  desirable,  and  that  not  only  because  of  the  spiritual  gain  which 
is  sure  to  accompany  union,  but  also  for  the  purpose  of  economy, 
efficiency,  and  permanence  in  the  preparation  of  native  workers  for  the 
medical  missionary  field." 

These  findings  and  those  submitted  by  Dr.  WANLESSwere  unanimously 
carried. 

Dr.  C.  F.  Harford  moved,  and  Dr.  Frohlich  seconded,  the 
following  : — 

"  This  Sectional  Meeting  of  medical  delegates,  medical  missionaries, 
and  other  medical  practitioners  interested  in  the  medical  aspects  of 
missionary  work,  is  of  opinion  that  there  is  urgent  need  of  some  means 
of  communication  between  the  medical  missionaries  in  the  field  and 
medical  workers  at  home,  whether  in  the  department  of  medical  missions 
or  in  the  health  department,  and  considers  that  this  can  best  be  done  by 
drawing  together  the  existing  organisations  in  the  mission  field  and  in 
the  homelands,  and  requests  the  Committee  which  has  organised  the 
present  medical  conference  to  take  this  matter  into  consideration,  and 
to  take  such  action  as  may  be  required  to  achieve  the  desired  result." 

This  was  unanimously  carried. 

The  meeting  was  closed  with  the  doxology. 


PROGRAMME   OF   SYNOD   HALL 
MEETINGS 

OPENING  MEETING— Wednesday,  isth  June 

8  p.m. 

Chairman— Sir  A,  H.  L.  Fraser,  K.C.S.I.,  LL.D. 
Christianity  the  Final  and  Universal  Religion  : — 

(a)  As  an  Ethical  Ideal. 

The  Rev.  A.  Wallace  Williamson,  D.D. 
{i')  As  a  Religion  of  Redemption. 

The  Rev.  Elvet  Lewis,  M.A. 
(c)  The  Privilege  of  Ambassadorship. 

The  Lord  Bishop  of  Durham. 

Thursday,  i6th  June 

10.30  to  12.30 — Presentation  of  Report  of  Commission  I. 

Carrying   the    Gospel    to   all  the   Non-Christian 
World. 

Report  presented  by  the  Chairman— The  Rev.  George  Robson,  D.D. 
"The   Evangelistic   Situation   in   China"— The    Rev.    Harlan    1'. 

Beach,  D.D. 
"The  Evangelistic  Situation  in  India  "—Pastor  JuHus  Richter,  D.D. 
"  Some  Needs  of  Women's  Work  " — Miss  Rouse. 
"The  Relation  of  the  Missionary  Enterprise  to  the  Spiritual  Life 

of  the  Home  Church  "—The  Rev.  J.  P.  Haggard,  D.D. 

12.35  lo  I  P-'n. — Intercession  Meeting. 

Led  by  Rev.  R.  S.  Simpson. 

2.30  to  4. 15  p.m.—"  Problems  of  Japan,  China,  and  India." 

Chairman— General  Jas.  A.  Beaver,  LL.  D. 

Speakers— The  Rev.  J.   D.  Davis,  D.D.,  The  Rev.  A.  H.  Smith, 
D.D.,  Mr.  G.  Sherwood  Eddy. 


122   RECORDS  OF  THE  CONFERENCE 

8  to  9.30  p.m. — "  The  Lessons  of  Earlier  Afissionary  Epochs." 
Chairman — The  Rev.  P.  M'Adam  Muir,  D.D. 

"The  Expansion  of  Christianity  in  the  First  Centm-ies" — The  Rev. 

Professor  MacEwen,  D.D. 
"The   Evangelisation    of    Great    Britain" — The    Rev.    Professor 

Stalker,  D.D. 

Friday,  17th  June 

10.30  to  12.30 — Presetitation  of  Report  of  Cornmission  VI. 

The  Home  Base  of  Missions. 

Chairman — The  Rev.  J.  L,  Barton,  D.D. 
Speakers — Sir  G.  W.  Macalpine. 

Dr.  H.  Lankester. 

Mr.  J.  Campbell  White. 
12.35 — Intercession  Service. 

Led  by  the  Rev.  W.  Bolton. 

2.30104.15 — '■'The    Frobletiis   of    Africa,    Islam,    atid  the    Untouchea 

World:' 

Chairman— The  Rt.  Rev.  Bishop  Ingham. 
Speakers— Dr.  Parkin,  C.M.G. 

The  Rev,  S.  M.  Zwemer,  D.D. 

The  Rev.  C.  R.  Watson,  D.D. 

8  to  9.30—"  77/^     Place     of     the     Native     Church    in    the     Work    of 
Evangelisation . ' ' 

Chairman — Mr.  Eugene  Stock,  D.C.L. 

Speakers — The  Hon.  Ilun  Chi  IIo,  of  Korea. 

The  Rev.  K.  C.  Chatterji,  D.D.,  of  India. 

Saturday,  iSth  June 

10.30  to  12.30 — Presentation  of  Report  of  Commission  III. 

Education    in    relation    to    the    Christianisation   of 
National  Life. 

Chairman— The  Lord  Bishop  of  Birmingham. 

"  Problems  of  China  and  Japan  " — The  Rev.   Professor  E.  C. 

Moore,  D.D. 
"Co-ordination  and  Co-operation" — The  Rev.  T-  P-  Goucher, 

D.D. 
"  Literature  "—Tlie  Rev.  A.  R.  15uckland,  M.A. 
"  The  Education  of  Women  " — Miss  Richardson. 


SYNOD  HALL  MEETINGS  123 

12.35  to  I  p.m. — Meeting jor  Intercession. 

Led  by  the  ]s.ev.  G.  Goforth. 

2.30  to  4.15  p.m. — fleeting  for  Men  only. 

"  The  Contribution  of  Laymen  to  tJ:e  Missionary 
Enterprise  of  the  Church." 

Chairman— Col.  R.  Williams,  M.P. 

"The  Layman's  Share  in  Support" — Mr.  Newton  W.  Roweil, 

K.C. 
"The  Layman's  Share  in  Advocacy" — Pres.    Samuel   Capen, 

LL.D. 
' '  The   Layman's  Share   in   Administration  " — Mr,    T.    F.    V, 

Buxton. 

8  to  9.30  p.m — Meeting  fir  Men  only. 

Chairman — The  Hon.  Seth  Low,  LL.D. 

"Missions  in  Relation  to  Religion  as  a  Basis  of  Education" — • 

Prof.  M.  E.  Sadler, 
"  Missions  in  Relation  to  Commercial  Conditions" — Mr.  F.  S. 

Brockman. 

8  to  9.30  p.m. — Meeting  for  Women  only,  in  St.   Georges  Unitea  Free 
Church. 

"  Women's     Contribution     to     the     J  Fork     of 
Missions." 

Chairman — Mrs.  Barbour. 

"  A  Much  Neglected  Field  for  Womanhood" — Mrs.  Gladding. 

"  Lessons  for  the  Future" — Miss  Small. 

"  The  Basis  of  Missionary  Appeal  to  Women" — Miss  Rouse. 


SUNDAY,  19th  June-MEETINGS  for  MEN  only 
Afternoon  Meeting- 

3  P-m- 

Chairman— The  Most  Rev.  the  Archbishop  of  York. 

"  The  fnfuence  of  Modern  Life  upon  Christian  Faith  and  Practice.''' 

The  Rev.  F.  W.  Macdonald,  M.A. 

"  The  Resources  of  the  Christian  IJje'^ 

The  Rev.  R.  F.  llorton,  D.D, 


tU        RECORDS  OF  THE  CONFERENCE 

Monday,  20th  June 

10.20  to  12.30 — Presetttation  of  Report  of  Coiiiinission  IV. 

"  The   Missionary   Message   iji   Relation   to   Nojt- 
Christian  Religions." 

Chairman — Professor  D.  S.  Cairns,  D.D. 

Speakers — The  Right  Rev.  The  Bishop  of  Ossory, 

Professor  W.  P.  Palerson,  D.D. 

Mr.  Robert  E.  Speer  D.D. 

12.3010  I — Meeting  for  Intercession. 

Led  by  the  Rev.  W.  H.  Frere. 

Afternoon  Sectional  Meetings 

2.30  to  4.15  p.m. 

Ministers — Tolbooth  Parish  Church. 

"  The  Responsibility  of  iMinisters  with  regard  to  the 
Evangelisation  of  the  World.'''' 

Chairman — The  Rev.  C.  C.  B.  Bardsley. 

Speakers — Robert  E.  Speer,  D.D. 

The  Rev.  J.  II.  Odell,  D.D. 

Followed  by  open  conference. 

Women — St.  George's  United  Free  Church. 

"  Positions   of  Special   Crisis  in   the  Mission    Field  in 
Relation  to  M 'omen's  Work.'" 

Chairman — Miss  Grace  Dodge. 

"  The  Crisis  in  Educational  Missions  :  India  " — Miss  Latham. 
"  The  Crisis  in  China"— Mrs.  Bashford. 
"  Present  Day  Needs  of  Chinese  Woman  " — Dr.  Ida  Kahn. 
"The     Urgent     Claim     of     Women's     Work    in    Japan" — Miss 
Macdonald. 

Evening  Meetings 
8  to  9.30  p.m. 

Chairman — Sir  John  Kennaway,  Bart. 

"  Christianity  in  Relation  to  R ewe  Problems." 
Rev.  A.  J.  Brown,  D.D. 
"  The  Unity  of  the  Human  Race  in  Christ." 
The  Lord  Bishop  of  Southwark. 


SYNOD  HALL  MEETINGS  125 

Tuesday,  21st  June 

10.30  to  11.30 — Presentation  of  Report  of  Comviisston  I'll. 

"  Missions  and  Governments.^' 

Chairman — The  Hon.  Seth  Low. 

Speaker— The  Rev.  A.  B.  Wann,  D.D. 

1 1.30  to  12.30 — Presentation  of  Report  of  Commission  IT. 

"  The  Church  in  the  Mission  Field.''' 

Chairman — The  Rev.  J.  Campbell  Gibson,  D.D. 

"  The  Growth  of  the  Native  Church." 
The  Rev.  W.  Goudie. 

"  The  Task  of  the  Native  Church." 

The  Rev.  Bishop  W.  R.  Lambuth,  D.D. 

12.30  to  I- — Intercession  Meeting. 

Led  by  the  Rev,  Preb.  Webb  Peploe. 

Afternoon  Sectional  Meetings 

2. 30 — Medical  Missions  Meeting.     Synod  Hall. 

Chairman— Sir  Donald  Macalister. 

"  Medical  Missions  and  the  Uplift  of  Africa"— Dr.  J.  H.  Cook. 
"  The  Medical  Training  of  the  Native  of  India" — Dr.  Wanless. 
"  Medical  Mission  Colleges  in  China" — Dr.  Christie. 
"Medical   Mission   Work   as   seen   from   the    Outside" — Professor 
Macalister. 

2.30 — Meeting  for  Ministers.     Tolbooth  Parish  Church. 

Chairman — Rev.  John  Young,  D.D. 

"  The  Challenge  of  the  Conference." 

"What  Response  will  Mean" — Rev.  J.  Ross  Stevenson,  D.D. 
"The  Possibilities  of  a  Daring  Faith"— Rev.  R.  ¥.  Horton,  D.D. 

Evening  Meeting 

8  to  9.30  —  The  Demand  of  Missions  on  the  Church. 

"In     Relation     to     the     Individual"— The     Rt.      Rev.      Bishop 

Robinson,  D.D. 
"In    Relation    to     the     Church    Corporately "— Rev.    G.    C.     B. 

Bardsley.  -  -  ■  -  -      " 


126        RECORDS  OF  THE  CONFERENCE 

Wednesday,  22nd  June 
10.30  to  12.30 — Presentation  of  Report  of  Commission  VIII. 

' '  Co-operation  and  the  Promotion  of  Unity, " 
Chairman — Sir  Andrew  Fraser,  K.C.S.I.,  LL.D. 
"  Unity" — The  Lord  Bishop  of  South  wark. 
"Co-operation  at  the  Home  Base" — The  Rev.  A.  J.  Brown,  D. D. 
"  Co-operation  in  the  Mission  Field" — The  Rev.  W.  H.  Findlay,  M.A. 

"Co-operation  as  leading  to  Unity" — Mr.  Silas  McBee. 
12.30  to  I — Meeting  for  Intercession, 

Led  by  the  Rev.  V.  S.  Azariah. 

Afternoon  Sectional  Meetings,  Synod  Hall,  2.30  p.m. 
"  Missions  to  the  Jews," 

Chairman — The  Right  Hon.  Sir  John  H.  Kennaway,  Bart.,  C.B. 
Speakers — 

'*  The  Place  of  Israel  in  the  Church's  Missionary  Programme  " — The 

Rev.  Prof.  Thos.  Nicol,  D.D. 
"Past   Achievements  and  Present  Position  of  Jewish  Missions  in 

Christian  Lands  " — The  Rev.  S.  Schor. 
"Past  Achievements  and  Present  Position   of  Jewish  Missions  in 

Non-Christian  Lands  " — Sir  Andrew  Wingate. 
"Problems   of  the    Evangelisation    of    Israel" — The    Rev.    Louis 

Meyer  and  the  Rev.  S.  B.  Rohold. 

ToLBOOTH  Parish  Church,  2.30  p.m. 
"  Children  and  Missions." 

Chairman — The  Rev.  Professor  D.  S.  Cairns,  D.D. 
Speakers — 

"The  Need  of  a  Science   of  Missionary    Education" — The    Rev. 

W.  Hume  Campbell. 
"The    Possibilities    of  Work    among   Children  "—Mr.    H.    Wade 

Hicks. 
"  The  Policy  of  the  Future"— Mr.  T.  R.  W.  Lunt. 

Synod  Hall — Evening  Meeting,  8-9.30  p.m. 
"  The  Sufficiency  of  God," 

Chairman — The  Rev.  Geo.  Alexander,  D.D. 
Speakers — 

The  Rev.  J.  D.  Adam,  D.D.  ;  Mr.  Robert  E.  Speer,  D'.D. 


SYNOD  HALL  MEETLNGS  127 

Thursday,  23rd  June 

10.30  to  12.30 — Presentation  of  Report  of  Conunission  V. — 
"  The  Preparation  of  Missionaries.''^ 
Chairman — President  Douglas  Mackenzie,  D.D. 

"  Training  of  Women  Missionaries." 
Mrs.  Creighton. 

"The  Home  Church  in  Relation  to  the  Training  of  Missionaries." 
The  Rev.  J.  O.  F.  Murray,  D.  D. 

1 2. 30 — Meeting  for  Intercession. 

Led  by  the  Rev.  H.  Gresford  Jones. 

Afternoon  Sectional  Meetings 

SvNOD  Hall,  2.30  p.m. 

"  Bible  Society  and  Literature  Work.'''' 

Chairman — Sir  Samuel  Chisholm. 

"  Bible  Translation  for  Non-Literary  Peoples." 

The  Rev.  J.  Nettleton. 

"  Bible  Translation  for  Literary  Peoples." 

The  Rev.  W.  D.  Reynolds,  D.D. 

"Bible    Societies    as    an   Auxiliary    of   Missions" — The    Rev.    R. 

Wardlaw  Thompson,  D.D. 
"The    Bible    Society     as     a     Missionary    Agent" — Mr.     Eugene 
Stock,  D.C.L. 

ToLBOOTH  Parish  Church,  2.30  p.m. 

"  Mission  Study  among  Young  People.''^ 

Chairman — The  Rev.  Geo.  Robson,  D.D. 

"  The  Need   for   Missionary   Education   in   the    Home  Church " — 

The  Rev.  Tissington  Tatlow,  M.A. 
"Movement   for   Missionary   Study  among   Young    People" — Mr. 

Harry  Wade  Hicks. 
"  The  Significance  of  Missionary  Study  in  the  Life  of  the  Church  " 

—Mr.  T.  H.  P.  Sailer,  Ph.D. 

Synod  Hall. — Evening  Closing  Meeting. 

Chairman — Pres.  Samuel  B.  Capen,  LL.  D. 

Speakers — Prof.  D.  S.  Cairns,  D.D. 
Mr.  R.  P.  Wilder,  M.A. 


PROGRAMME     OF     PUBLIC 
MEETINGS 

IN  THE  TOLBOOTH   PARISH   CHURCH 

Wednesday,  15th  June 

Chairman — Duncan  M'Laren,  Esq. 

"  The  Underlying  Motive  and  Significance  of  the  Conference.'''' 

The  Rev.  Dr.  John  Timothy  Storie  (Chicago). 

"  A  New  Day  for  Africa.''^ 

The  Rev.  A.  P,  Camphor,  D.D.  (Birmingham,  Alabama). 

"  The  Serious  State  of  Affairs  in  Cent7-al  Africa^ 

Dr.  H.  Karl  Kumm,  F.R.G.S. 

Thursday,  i6th  June 

Chairman — The  Master  of  Polwarth. 
"  The  Crisis  in  China." 

The  Rev.  Professor  Harlan  P.  Beach,  D.D.,  Yale  University. 

Prof.  Tong  Tsing-en  (Shanghai). 

The  Rt.  Rev.  Logan  PI.  Roots,  D.D.,  Bishop  of  Plankow. 

Friday,  17th  June 

Chairman — The  Rt.  Hon.  Lord  Kinnaird. 

"  The  Fruits  of  the  Tree." 

The  Hon.  William  Jennings  Bryan. 

Saturday,  i8th  June 
Chairman — The  Rev.  A.  Wallace  Williamson,  D.D. 
"  Christianity  in  Japan  and  Korea'' 
The  Rev.  President  Ibuka  (Tokyo). 
The  Rev.  IL  K.  Miller,  M.A.  (Tokyo). 
The  Rev.  George  Hcber  Jones,  D.D.  (Korea). 
The  Rt.  Rev.  Bishop  Merriman  C.  liarris,  D.D.  (Korea). 

198 


MEETINGS  IN  TOLBOOTH  CHURCH      129 

Monday,  20th  June 
Chairman — The  Rev.  John  Kelman,  D.D. 

^^  Medical  Mission  Work  in  India." 

Mr.  W.  J.  Wanless,  M.D.  (Miraj). 

"Indians  Genius  for  Religion.'" 

Bishop  W.  F.  Oldham,  D.D.  (Singapore). 

'•  The  Awakening  of  India." 

Mr.  George  Sherwood  Eddy. 

Tuesday,  21st  June 

Chairman — The  Rev.  Prof.  Martin,  D.D. 
"  The  Situation  in  the  Mohammedan  World  To- Day." 

The  Rev.  W.  H.  T.  Gairdner  (Cairo). 

The  Rev.  C.  R.  Watson,  D.D, 

The  Rev.  S.  M.  Zwemer,  D.D.  (Arabia). 

Wednesday  22nd  June 

Chairman — Sir  Andrew  Fraser,  K.C.S.I.,  LL.D. 

"  The  Uprising  of  Men." 

Dr.  W.  T.  Stackhouse. 

"  Some  Reaso7is  why  the  Missionary  Enterprise  should  Appeal  to 

Young  Women." 

Mrs.  S,  T.  Gladding. 

' '  Men  and  Missions. " 

General  James  A.  Beaver,  LL.D. 

Thursday,  23rd  June 

Closing  Meeting 

Chairman— The  Rev.  Principal  Whyte,  D.D. 
The  Rev.  J.  Ross  Stevenson,  D.D. 
Mr.  J.  Campbell  White. 


COM.    IX. — 9 


PROGRAMME   OF   MEETINGS 
IN   GLASGOW 

Midday  Meetings 
1. 15  to  2  p.m. 

St.  George's  Church,  Buchanan  Street 

Monday,  20th  June 

Chairman — Mr.  R.  H.  Sinclair. 

"  The  Literest  of  American  Business  Men  in  Missions." 
Mr.  Wm.  Jay  Schieffelin,  D.Phil.,  New  York. 

Tuesday,  21st  June 

Chairman — Mr.  Alexander  Sloan,  C.A. 

"  The  Present  Great  Need  of  Chitia." 
Mr.  Archibald  Orr  Ewing,  Kiukiang,  China. 

Wednesday,  22nd  June 

Chairman —  Mr.  Richard  H.  Hunter. 

"A  Straight  Talk  to  Business  Men  on  Foreign  Missions." 
Mr.  Alfred  E.  Marling,  New  York. 

Thursday,  23rd  June 

Chairman — Sir  William  Bilsland,  Bart. 

"  The  Missionary  Motive." 

Mr.  R.  Mornay  Williams,  New  York. 
130 


MEETINGS  AT  GLASGOW  131 

Afternoon  Meetings 

3  to  4.20  p.m. 

St.  George's  Church,  Buchanan  Street. 

Monday,  20th  June 
Chairman — The  Rev.  Prof.  Harlan  P.  Beach,  D.D.,  Yale. 

"  Carrying  the  Gospel  to  all  the  World." 
Pastor  Julius  Richter,  D.D.,  Germany. 

"  Present  Movements  in  China." 
Rev.  Bishop  Bashford,  Peking,  China. 

Tuesday,  21st  June 
Chairman—  Rev.  W.  Goudie,  Secretary,  Wesleyan  Missionary  Society. 
"  The  Chtirch  in  the  Mission  Field.''''     Commission  II. 
Rev,  C.  E.  Wilson,  Secretary,  Baptist  Missionary  Society. 
^^  Present  Status  and  Prospects  of  Christianity  in  Japan." 
Rev.  President  Ibuka,  Japan. 

Wednesday,  22nd  June 
Chairman — Mr.  Eugene  Stock,  LL.D.,  Church  Missionary  Society. 
"  The  Home  Base  of  Missions.'''' 
Rev.  Bishop  Lambuth,  D.D.,  Nashville. 

"  The  Work  of  Women  for  Foreign  Missions.'''' 
Miss  Harriet  Taylor,  Foreign  Secy.,  Y.WX.A. ,  New  York. 

Thursday,  23rd  June 

Chairman — Sir  Arch.  Campbell,  of  Succoth,  Bart. 

"  Report  of  Commission  VIII.'" 
Rev.    J.    H.    Ritson,  Secretary,  British   and    Foreign  Bible 
Society. 

"  Co-operation  and  Promotion  of  Unity.''' 
Mr.  Silas  McBee,  New  York. 

Evening  Meetings 

St.  Andrew's  Hall 

Sunday,  19th  June,  at  6.30  p.m. 

Chairman — Sir  A.  H.  L.  Eraser,  K.C.S.I. ,  LL.D.,  Vice-President  of 
Conference. 
"  A  Statesman's  Impressions  of  Foreign  Missions." 
The  Hon.  William  Jennings  Bryan,  Nebraska,  U.S.A. 


132        RECORDS  OF  THE  CONFERENCE 

Monday,  20th  June,  at  7.30  p.m. 

Chairman — Rt.  Rev.  P.  M'Adam  Muir,  D.D.,  Moderator  of  Church  of 
Scotland. 

"  Foreign  Missions,  a  Man's  lob." 
General  James  A.  Beaver,  LL.D.,  late  Governor  of  State 
of  Pennsylvania. 

"  An  Adequate  Mission  Policy." 
Mr.    John  W.    Wood,    Secretary,    Protestant   Episcopalian 
Foreign  Mission  Board. 

Tuesday,  21st  June,  at  7.30  p.m. 
Chairman — Rt.  Rev.  A.  I.  Campbell,  D.D.,  Bishop  of  Glasgow. 
"  The  Present  Position  in  /apan." 
Rev.  Sydney  L.  Gulick,  D.D.,  Japan. 
"  The  Call  to  the  Present  Generation." 
Mr.  Ed.  D.   Soper,  Young  People's  Missionary  Move- 
ment, New  York. 

Wednesday,  22nd  June,  at  7.30  p.m. 

Chairman — Rev.    R.    Wardlaw  Thompson,  D.D.,  London   Missionary 
Society. 
"  The  Possibilities  of  the  Indian  Church." 
Rev.  V.  S.  Azariah,  South  India. 
"  Transition  in  the  East." 
Rev.  Arthur  J.  Brown,  D.D.,  New  York. 

Thursday,  23rd  June,  at  7.30  p.m. 

Chairman — Rt.  Rev.  John  Young,  D.D.,  Moderator  of  the  United  Free 
Church. 

"  The  Position  in  Korea." 
The  Hon.  Yun  Chi-ho,  Ex-Minister  of  Education,  Korea. 
"  The  Sufficiency  of  God." 
Mr.  Robert  E.  Speer,  D.D.  (Edin,),  New  York. 

Wednesday,  15th  June 

Meeting  in  Queen's  Rooms  for  school  girls.     Speakers — Miss  Saunders, 
Miss  Grace  Dodge,  New  York. 

Sunday,  19th  June 

Meeting  in  Queen's  Rooms  for  school  boys.     Speakers— Sir  A.  H.  L. 
Fraser,  Mr.  George  Sherwood  Eddy,  New  York. 


PART  III 

THE    CONTINUATION 
COMMITTEE 


THE  CONTINUATION  COMMITTEE 

In     one    respect — and    that    of     great    significance — this 

Conference      stands      distinguished     from     all     preceding 

international  conferences.      It    appointed    a  Committee    to 

perpetuate    its  idea  and   continue  its  work.      No    previous 

Conference  was  so  constituted    as  to   be  able    to    do  this, 

for  in    none  was    there  a  proportionate    representation    by 

official  delegates  from  Missionary  Societies,  and  consequently 

a  suitable    basis   of   authority  was    lacking.     Moreover,  no 

previous    conference    had   assembled    to   take    in    hand    a 

definite  task  such  as  was  set  before  this  Conference  in  the 

Reports  of  the  eight  Commissions,  namely,  a  co-operative 

study  of  the  common  outstanding  problems  in  their  common 

missionary  enterprise  with  the  view  of  helping  one  another 

to  solve  them  and  achieve  together    the  evangelisation   of 

the  world.     This  task  was  far  from  being  completed  at  the 

Conference  :  it  was  in  fact  only  begun.     The  more  clearly 

the    task  was  apprehended    by  the    Conference,  the    more 

manifest    became   the  need  for  fuller  investigation   of  the 

situation  in  various  directions,  and  for  the  most  careful  as 

well  as  diligent  maturing  of   plans  and    methods  for  such 

further    co-operation    as    was    practicable.     All    that    was 

attained  in  the  Conference  was  that  the  Societies  came  into 

touch  with    one    another,  and    in    so    doing    realised    their 

underlying    unity    and    realised    also    a    reciprocal    regard, 

confidence,  and  love  which  made  it  morally  and  spiritually 

impossible  for  them  not  to  be  desirous  of  ascertaining  what 

further  measure  of  co-operation  might  be  agreed  upon  by 

them  severally.     This  was  the  basis  of  the  appointment  of 

the  Continuation  Committee. 

The  authorisation  of  the  Committee  and  the  purposes  of 

i;4 


CONTINUATION  COMMITTEE  135 

its  appointment  are  recorded  in  the  Minutes  of  21st  June  on 
pages  95-7.  The  Committee  consists  of  thirty-five  members, 
ten  from  America,  Britain  and  the  Continent  respectively,  and 
one  each  from  Australasia,  South  Africa,  Japan,  China,  and 
India.  Their  names  are  recorded  in  the  Minutes  of  22nd 
June  on  pages  10 1-2. 

The  Continuation  Committee  held  a  brief  meeting  on 
the  afternoon  of  Thursday,  23rd,  three  prolonged  meetings 
on  Friday,  24th,  and  another  long  meeting  on  Saturday,  25th 
June. 

It  elected  Dr.  John  R.  Mott  as  Chairman,  Dr.  Eugene 
Stock  and  Dr.  Juhus  Richter  as  Vice-Chairmen,  and  Mr. 
Newton  W.  Rowell,  K.C.,  of  Toronto,  as  Treasurer.  It 
was  decided  that  these  four  officers,  together  with  Sir 
Andrew  L.  Eraser,  Rev.  R.  Wardlaw  Thompson,  D.D., 
Rev.  Arthur  J.  Brown  D.D.,  Rev.  James  L.  Barton,  D.D., 
and  Count  Moltke  should  form  the  Executive  Committee. 
The  Continuation  Committee  appointed  Mr.  J.  H.  Oldham 
as  its  Secretary,  to  devote  his  whole  time  to  the  work. 

In  the  rules  of  procedure  provisionally  adopted,  it  is 
provided  that  at  least  five  countries  should  be  represented 
on  the  Executive  Committee,  and  that  the  members  of  the 
Executive  hold  office  until  the  close  of  the  next  regular 
meeting.  Further,  that  the  next  regular  meeting  of  the 
Continuation  Committee  shall  be  held  in  191 1,  and 
thereafter  the  Committee  shall  meet  biennially ;  fifteen 
members  shall  constitute  a  quorum,  provided  that  at  least 
six  different  countries  are  represented.  Special  meetings, 
however,  may  be  called  by  the  Executive,  who  may  also 
call  meetings  of  members  in  different  countries  or  groups 
of  countries  for  special  purposes.  Meetings  of  the  Executive 
shall  he  held  at  least  annually,  a  majority  of  the  members 
constituting  a  quorum,  provided  that  at  least  three  countries 
are  represented.  A  vote  of  the  Executive  may,  however, 
be  taken  by  correspondence,  but  for  a  decision  a  majority 
of  two-thirds  of  all  members  of  the  Executive,  including 
four  countries,  is  necessary.  Minutes  of  all  the  meetings 
of  the  Executive  are  to  be  sent  to  all  the  members  of 
the    Continuation    Committee,    together    with    such    other 


136        RECORDS  OF  THE  CONFERENCE 

information  from  time  to  time  as  may  help  to  keep  them 
in  touch  with  the  work.  It  is  also  provided  that  special 
Committees  may  be  appointed,  composed  wholly  or 
partially  of  members  outside  the  Continuation  Committee, 
to  secure  information  and  to  carry  out  the  other  purposes 
of  the  Committee,  but  wherever  practicable  the  Chairman 
of  such  Committees  shall  be  selected  from  the  Continuation 
Committee. 

The  Continuation  Committee  made  arrangements  for  the 
due  circulation  of  the  Messages  from  the  Conference  to 
the  Christian  Church  in  Christian  and  in  non-Christian  lands. 
They  also  agreed  to  prepare  and  issue  a  letter  to 
missionaries  in  the  mission  field  conveying  to  them  the 
deep  appreciation  of  their  contribution  to  the  work  of  the 
Conference,  and  informing  them  of  the  plan  and  constitution 
of  the  Continuation  Committee. 

The  Committee  resolved,  in  pursuance  of  the  terms  ot 
its  appointment,  to  carry  further  in  certain  directions  the 
investigations  begun  by  the  Commissions  of  the  Conference, 
and  to  undertake  certain  fresh  investigations  which  the 
proceedings  of  the  Conference  showed  to  be  desirable.  For 
this  purpose  special  Committees  were  appointed,  in  ac- 
cordance with  the  provision  above  mentioned,  to  deal 
severally  with  the  following  subjects.  In  the  cases  in 
which  the  composition  of  the  special  Committee  in  respect 
of  the  appointment  of  members  from  outside  of  the 
Continuation  Committee  is  not  yet  completed,  only  the 
names  of  the  Chairmen  are  mentioned. 

I.  Ufioccupied  Fields. — Chairman,  The  Rev.  Charles  R. 
Watson,  D.D.  The  Executive  Committee  to  be  in  America, 
with  an  Advisory  Council  in  Europe. 

II.  Formation  of  a  Board  of  Study  iti  Great  Britain 
for  the  Preparation  of  Missionaries. — The  Committee  to 
consist  of  the  British  members  of  the  Commission  of  the 
Conference  on  the  Preparation  of  Missionaries.  Chairman, 
Mrs.  Creighton. 

III.  Develop7nent  of  Trainiiig  Schools  for  Missionaries. — 
Chairman,  Dr.  H.  T.  Hodgkin.  The  Executive  Committee 
to  be  in  Great  Britain,  with  an  Advisory  Council  in  America. 


CONTINUATION  COMMITTEE  137 

IV.  Christian  Education  in  the  Mission  Field  (with  the 
special  purpose  of  continuing  the  study  of  the  educational 
situation  with  reference  to  particular  mission  fields,  and  of 
considering  the  means  of  fostering  co-operation  and  co- 
ordination in  educational  missionary  work).  Chairman, 
Sir  Andrew  L.  Fraser.  Vice-Chairman,  President  J.  F. 
Goucher,  D.D.  The  Committee  to  work  in  two  co- 
operating sections ;  the  European  section  to  consider 
specially  the  educational  situation  in  India  and  Africa,  and 
the  American  section  to  give  special  attention  to  the 
educational  situation  in  Japan,  China,  and  the  Levant. 

V.  Christian  Literature  (with  special  reference  to  the 
promotion  of  co-operation  in  the  production  and  circulation 
of  Christian  Literature  in  the  mission  field,  especially  in 
the  vernacular).  Chairman,  the  Rev.  George  Robson,  D.D. 
The  Executive  Committee  to  be  in  Great  Britain,  with  an 
Advisory  Council  in  America. 

VI.  The  Securitig  of  Uniformity  in  Statistical  Returns. — 
Chairman,  Dr.  Julius  Richter. 

VII.  The  Fonnatioti  of  an  International  Committee  of 
Jurists  to  draw  up  a  Statement  of  the  Recognised  Principles 
tinderlying  the  Relations  of  Missions  to  Governments,  as 
suggested  in  the  Report  of  Commission  VI I.  Chairman, 
Mr.  Newton  W.  Rowell,  K.C.  The  Executive  Committee 
to  be  in  America,  with  an  Advisory  Council  in  Great  Britain. 

VIII.  The  Best  Means  of  Securitig  a  Larger  Place  for 
Missionary  Information  in  the  Secular  Press. — Chairmen, 
Dr.  Eugene  Stock,  for  Great  Britain  and  Ireland ;  The  Rev. 
James  L.  Barton,  D.D.,  for  America;  Dr.  Julius  Richter, 
for  the  Continent.  The  three  sections  to  work  as  in- 
dependent Committees  in  close  touch  with  one  another. 

IX.  To  confer  with  Societies  and  Boards  upon  the 
Advisability  of  creating  some  Organ  or  Body  for  dealing 
with  Questiofis  arising  between  Missions  and  Governments. — 
Chairman,  Dr.  John  R.  Mott.  The  Committee  to  consist 
of  the  members  of  the  Executive,  together  with  the  Bishop 
of  South wark. 

A  small  Committee,  with  the  Rev.  J.  N.  Ogilvie  as 
Chairman,  was  also  appointed  to  consider  the  possibility  of 


138   RECORDS  OF  THE  CONFERENCE 

publishing  in  whole  or  in  part  the  evidence  received  by  the 

Commission  on  the  Missionary  Message. 

The  appointment  of  further  special  Committees  was  left 
over  for  consideration  at  the  next  meeting  of  the  Continua- 
tion Committee. 

From  this  statement  it  will  be  seen  that  the  charge 
committed  to  the  Continuation  Committee  is  of  no  small 
importance.  The  work  to  be  done  along  the  various  lines 
of  action  in  view  must  needs  be  arduous ;  it  demands 
prudence  and  patience  as  well  as  industry  ;  but  it  is  fraught 
with  possibilities  of  incalculable  gain  to  the  missionary 
enterprise.  The  co-operation  of  many  efficient  and  devoted 
workers  in  the  cause  of  missions  is  being  sought,  and  their 
united  labours  may,  by  the  blessing  of  God,  contribute 
materially  to  the  realisation  of  the  vision  which  rose  before 
the  hope  of  the  assembled  Conference  of  a  new  era  in  the 
history  of  the  missionary  enterprise  of  the  Church.  But 
this  will  only  be  if  the  whole  work  is  kept  and  carried 
forward  under  the  guidance  of  the  Holy  Spirit  and  in  His 
power.  To  all  who  have  prayed  for  the  Conference  and 
have  witnessed  in  it  with  thankful  hearts  the  answer  to  their 
prayers,  to  all  who  through  the  Conference  have  received 
enlargement  of  faith  and  hope  and  love  in  the  service  of 
Christ,  to  all  who  have  won  a  new  vision  of  the  unity  of  His 
Church  and  the  coming  of  His  Kingdom  throughout  the 
world,  the  appeal  is  made  for  earnest  prayer  that  the  Holy 
Spirit  Himself  may  direct  and  energise  and  make  abundantly 
fruitful  for  His  own  ends  the  whole  work  of  the  Continuation 
Committee  and  of  all  the  Special  Committees  appointed 
by  it. 


PART  IV 

ADDRESSES 

DELIVERED   AT   THE 

EVENING  MEETINGS 


OPENING    ADDRESS 

BY 

The  lord  BALFOUR  OF  BURLEIGH,  K.T. 

Delivered  in  the  Assembly  Hall  on  Tuesday 
Evenings  \d,th  June 

Message  from  the  King 

Your  Grace,  Ladies  and  Gentlemen, — I  am  charged 
with  a  message  from  His  Majesty  the  King,  which  you 
will  no  doubt  receive  with  due  honour  and  respect.  The 
message  is : 

' '  The  King  commands  me  to  convey  to  you  the  expression  of  his  deep 
interest  in  the  World  Missionary  Conference  being  held  in  Edinburgh  at 
this  time. 

"His  Majesty  views  with  gratification  the  fraternal  co-operation  of  so 
many  Churches  and  Societies  in  the  United  States,  on  the  Continent  of 
Europe,  and  in  the  British  Empire,  in  the  work  of  disseminating  the 
knowledge  and  principles  of  Christianity  by  Christian  methods  through- 
out the  world. 

"The  King  appreciates  the  supreme  importance  of  this  work  in  its 
bearing  upon  the  cementing  of  international  friendship,  the  cause  of 
peace,  and  the  well-being  of  mankind. 

"His   Majesty  welcomes   the  prospect   of  this   great  representative 

gathering  being  held  in  one  of  the  capitals  of  the  United  Kingdom,  and 

expresses  his  earnest  hope  that  the  deliberations  of  the  Conference  may 

be  guided  by  Divine  wisdom,  and  may  be  a  means  of  promoting  unity 

among  Christians,  and  of  furthering  the  high  and  beneficent  ends  which 

the  Conference  has  in  view." 

»4i 


14      ADDRESSES  AT  EVENING  MEETINGS 

I  think,  ladies  and  gentlemen,  that  the  Executive  Com- 
mittee should  frame  an  appropriate  answer  to  His  Majesty's 
gracious  message. 

I  am  charged  with  the  duty,  in  opening  this  Conference,  of 
extending  to  all  those  who  come  from  beyond  the  seas  the 
most  cordial  welcome  Scotland  can  offer  to  you.  As  a 
Jt  nation  and  an  Empire  we  are  under  the  shadow  of  a  great 
"  loss  in  the  death  of  our  King,  a  loss  in  which  every  civilised 
country  has  sympathised  with  us.  In  the  message  which 
I  have  just  read  there  are  allusions  to  fraternal  co-operation 
and  to  international  peace  which  will  find  an  echo  in  the 
hearts  of  every  one  who  is  present  here  to-night. 

We  are  no  small  and  unimportant  gathering.  We  are 
constituting  the  first  meeting  of  a  Conference  of  which  there 
are  about  1200  members,  representing  160  different  Churches 
and  organisations,  all  with  their  representatives  in  the  mis- 
sion field.  There  are  representatives  here  to-night  from  many 
countries  on  the  Continent  of  Europe,  from  the  United  States 
of  America,  and  the  British  dominions  beyond  the  seas.  We 
have  with  us  some  hundreds  of  those  actually  engaged  in 
mission  work  in  Asia,  Africa,  and  in  the  islands  of  the  sea. 
When  we  look  at  the  list  of  those  who  constitute  this  Con- 
ference there  will  be,  I  think,  two  feelings  dominant  in  all 
our  minds.  There  will  be,  first,  profound  sorrow  that  our 
differences  should  make  necessary  so  many  different  organisa- 
tions, but  there  will  also  be  a  feeling  of  joy  and  of  thank- 
fulness that  if  we  are  separated  in  some  respects,  we  are 
drawing  together  now  as  perhaps  we  have  never  before  been 
drawn  together,  in  the  prosecution  of  the  great  enterprise 
in  which  we  are  all  interested.  We  are  divided  in  some 
respects,  but  we  are  united  under  one  great  command, 
"  Go  ye  into  all  the  world  and  preach  the  Gospel  to  every 
creature."  We  have  the  same  marching  orders — orders  the 
validity  of  which  are  not  only  generally  but  universally 
accepted.  No  one  denies,  no  one  can  deny,  the  obligation. 
Yet  is  it  not  a  humiliating  thought  that,  though  that  com- 
mand was  given  nearly  twenty  centuries  ago,  it  has  not  yet 
been  adequately  fulfilled  ? 

It  is  probably  true  to  say  that  not  one-third  of  mankind 


LORD  BALFOUR  OF  BURLEIGH       143 

are  even  yet  Christians  even  in  name,  and  it  is  probably  also 
true  that  the  majority  of  the  humanrace  living  to-day  in  this 
world  of  ours  have  not  even  heard  the  message.  Yet  it  is  a 
command  which  is  distinct ;  it  is  of  universal  application,  and 
it  endures  for  all  time.  We  may  be  divided,  we  may  be 
independent,  we  may  come  from  different  lands,  and  we  may 
pursue  diverse  methods,  but  we  recognise  the  same  duty 
and  we  acknowledge  the  same  object.  No  divisions  free  us 
from  the  obligation,  and  the  great  lesson  which  we  are  learn- 
ing is  that  none  of  us  can  discharge  it  alone.  If  we  are  to 
be  successful  a  greater  amount  of  unity  must  be  attained 
than  has  ever  been  the  case  in  the  past.  When  we  think  of 
it  we  cannot  deny,  and  we  do  believe  that  the  meeting  of 
this  Conference  will  make  us  still  less  inclined  to  deny,  that 
overlapping  and  its  waste  of  energy,  its  waste  of  men  and 
women,  its  waste  of  material  resources,  are  nothing  short  of 
treason  to  Him  whom  we  acknowledge  as  our  common 
Master.  Surely  there  is  much  more  which  should  unite  us 
than  keep  us  apart. 

It  is  not  for  me  to  make  light  of  the  importance  of  the 
things  upon  which  we  differ,  but  we  are  beginning,  I  hope,  to 
feel  that  those  on  which  we  are  united  transcend  in  import- 
ance in  every  way  those  which  keep  us  apart.  It  is  not  to 
be  forgotten  that  as  a  Conference  we  express  no  opinion,  we 
enter  into  no  debate  on  any  matter  of  doctrine  or  of  Church 
government  on  which  we  differ.  This  has  been  deliberately 
arranged,  and  will,  I  am  sure,  be  honourably  adhered  to. 
But  yet  we  seek  to  call  the  human  race  into  one  fellowship, 
to  teach  the  way  of  eternal  life.  The  fatherhood  of  God,  the 
love  of  the  Son,  the  power  of  the  Holy  Ghost,  the  purity  of 
Christian  life,  and  the  splendour  of  the  Christian  hope  are 
common  ground.  We  want  to  get  into  closer  touch  with  one 
another.  We  want  to  become  more  familiar  with  each  other's 
methods,  with  each  other's  work ;  we  want  to  rejoice  in  each 
other's  successes,  we  want  to  sympathise  in  each  other's 
failures,  and  each  other's  disappointments,  and,  above  all, 
we  want  to  learn  by  the  experience  of  both.  In  the  con- 
cluding part  of  the  Report  of  the  eighth  Commission,  which 
deals  with  the  question  of  unity,  there  are  these  comforting 


144    ADDRESSES  AT  EVENING  MEETINGS 

words,  "  Missionary  workers  who  have  once  been  drawn 
together  are  not  readily  sundered,  and  the  sphere  of  co-opera- 
tion widens  with  experience.  The  testimony  is  very  striking, 
that  while  there  is  sometimes  difficulty  in  making  agree- 
ments as  to  work  before  men  know  each  other,  there  is 
seldom  difficulty  in  carrying  them  out  when  once  the 
workers  have  been  brought  into  touch  with  one  another." 

If  it  were  to  do  nothing  else  than  bring  home  to  the  minds 
of  Christian  people  how  great  is  the  variety  of  problems  which 
have  to  be  faced,  this  Conference  would  not  be  without  its 
use.  In  that  Commission  with  which  I  have  had  more 
especially  to  deal,  this  point  is  strikingly  illustrated.  There 
is  the  problem,  of  perennial  difficulty,  of  the  due  relation  of 
the  civil  and  the  spiritual  power  to  be  faced.  You  may  have 
a  civilised  Government,  with  a  civilised  and  yet  not  Christian 
people ;  you  may  have  an  ancient  yet  backward  civilisation 
like  that  of  China ;  or  you  may  have  a  Christian  Government 
ruling  over  a  Mohammedan  or  Hindu  population.  There 
are  European  protectorates  over  regions  as  yet  wholly  un- 
civilised, and  in  the  varying  degrees  of  civilisation  every  class 
of  varying  problem  is  presented  for  consideration  and  for  dis- 
cussion. Cast  your  minds  to  Japan,  to  China,  to  India, 
to  the  Dutch  East  Indies,  to  the  specially  Mohammedan 
countries  on  the  Continent  of  Asia,  such,  for  example,  as 
Persia  and  Turkey,  Egypt  and  the  Sudan,  to  North  Africa, 
Central  Africa,  East  Africa,  West  Africa,  and  to  South 
Africa,  and  you  will  find  that  it  is  true  to  say  that  the 
difficulties  with  which  you  are  confronted  vary  not  so  much 
with  the  political  but  with  the  religious  differences.  There 
are  certain  spheres  of  civil  government  which  are  practically 
the  same  everywhere.  There  are  missions  which  have  the 
same  object,  but  the  difficulties  which  arise,  arise  mainly  from 
the  fact  that  in  so  few  of  those  cases  which  I  have  mentioned 
do  the  Government  acknowledge  in  the  abstract  the  principle 
of  freedom  of  conscience.  You  cannot  in  this  matter  lay 
down  even  the  most  general  principles  which  will  carry  you 
further  than  the  threshold  of  questions  of  ever  varying  degrees 
of  difficulty  and  complication  with  which  you  are  confronted. 
The  Government  may  be  neutral,  it  may  be  hostile,  it  may 


LORD  BALFOUR  OF  BURLEIGH         145 

vary  from  the  lowest  to  the  highest  civilisation,  and  it  may 
perhaps  have  its  own  domestic  difficulties  with  those  under 
its  sway,  owing  to  the  fanaticism  with  which  they  cling  to 
their  own  beliefs. 

Let  me  pass  to  another  point.  By  common  consent  there 
is  just  now  a  great  opportunity.  Nations  in  the  East  are 
awakening.  They  are  looking  for  two  things  :  they  are  look- 
ing for  enlightenment  and  for  liberty.  Christianity  alone  of 
all  religions  meets  these  demands  in  the  highest  degree. 
There  cannot  be  Christianity  without  liberty,  and  liberty 
without  at  least  the  restraint  of  Christian  ideals  is  full  of 
danger.  There  is  a  power  unique  in  Christianity  of  all 
religions  to  uj)lift  and  to  ennoble,  and  for  this  reason,  that 
it  has  its  roots  and  its  foundations  in  self-sacrifice  and  in 
love.  We  express  the  devout  and  earnest  hope  that  God 
may  use  this  Conference  to  increase  in  the  minds  of  pro- 
fessing Christians  their  deep  responsibility  to  the  whole  world. 

Let  me  add  one  word  in  conclusion.  The  hope  has 
sprung  up  in  my  mind  that  unity,  if  it  begins  in  the  mission 
field,  will  not  find  its  ending  there.  It  is  a  thought  not 
without  its  grandeur  that  a  unity  begun  in  the  mission  field| 
m"ay'extend  its  influence  and  react  upon  us  at  home  and 
throughout  the  older  civilisations ;  that  it  may  bring  to  us 
increased  hope  of  international  peace  among  the  nations  of 
the  world,  and  of  at  least  fraternal  co-operation  and  perhaps 
a  greater  measure  of  unity  in  ecclesiastical  matters  at  home. 
God  grant  that  by  and  by,  as  the  direct  outcome  of  the  self- 
sacrifice  of  the  men  and  women  in  the  mission  field,  whose 
motto  is  expressed  in  the  refrain  of  the  well-known  hymn — 

Onward,  Christian  soldiers, 
Marching  as  to  war, 
With  the  Cross  of  Jesus 
Going  on  before  ! 

we  at  home  may  be  able  to  use  the  other  lines  with  a  force 
and  with  a  truth  to  which  at  present  we  cannot  attain — 

^   Give  the  word  ;  in  every  nation 
I       Let  the  gospel  trumpet  sound, 
i   Witnessing  a  world's  salvation 
To  the  earth's  remotest  bound. 
COM.  IX. — 10 


THE  CENTRAL  PLACE  OF  MISSIONS  IN 
THE   LIFE  OF  THE   CHURCH 

By  the  archbishop  OF  CANTERBURY 

Address  delivered  i7i  the  Assembly  Hall  07i  Tuesday 
Evenings  \i,t]iju7ie 

Fellow-workers  in  the  Church  Militant,  the  Society  of 
Christ  on  earth,  Lord  Balfour  has  reminded  you,  and  few 
men  could  do  it  with  more  lucidity,  effectiveness,  and 
simple  weight,  what  it  is  that  brings  to  this  hall  to-day  an 
assemblage  which,  if  men  be  weighed  rather  than  counted, 
has,  I  suppose,  no  parallel  in  the  history  either  of  this  or  of 
other  lands.  Yes,  gentlemen,  this  Conference  is  in  some 
respects  unique,  not  merely  in  missionary  annals,  but  in  all 
annals.  Where  and  when  have  1200  thoughtful  men  and 
women  met  who  could  contribute  a  like  amount  of  know- 
ledge acquired  at  first  hand,  for  that  is  the  real  point,  from 
literally  every  region  of  the  round  world,  about  the  forces, 
past  and  present,  seen  and  unseen,  which  are  moulding  the 
lives  of  the  peoples,  civilised  and  savage  ?  And  you  come, 
not  to  talk  casually  and  irresponsibly,  not  to  tell  us  at 
haphazard  what  you  know,  but  to  bring  from  a  hundred 
work-fields,  the  thought-out,  argued-out  conclusions  to  which 
you  have  been  led.  The  written  reasons,  the  ripe  experi- 
ences, which  have  led  you  to  those  conclusions  and  resolves 
have  already  been  sifted  and  pondered  and  compared.  That, 
my  Lord  Balfour,  makes  our  gathering  unique  in  character. 
God  grant  it  be  unique  in  fruit.  The  Lord  God  grant  it,  for 
it  is  to  Him  that  we  bring  it  all  to-night. 

Gentlemen  —  I    say    it    in   all    earnestness  —  it    is    with 

146 


ARCHBISHOP  OF  CANTERBURY         147 

reverence  and  holy  fear  that  I  obey  the  call  to  be  the  first 
speaker  in  these  debates.  I  can  contribute  nothing  that  is 
new ;  very  little  that  is  my  own.  But  if  I  interpret  rightly 
the  privilege  which  you  have  offered  me,  I  stand  here  for  a 
special  purpose.  It  is  to  say,  from  the  standpoint  of  one 
who  holds  of  necessity  a  position  of  central  responsibility  in 
our  country's  religious  life,  that  we  whose  actual  work  lies 
prosaically  at  home,  feel,  with  an  intensity  beyond  all  words,  '^ 
that,  among  the  duties  and  privileges  which  are  ours  in  the 
Church  of  Christ,  the  place  which  belongs  of  right  to  /y 
missionary  work  is  the  central  place  of  all.  As  regards 
opportunity  of  knowledge  I  have,  I  suppose,  some  qualifica- 
tion to  speak.  Four  times,  at  intervals  of  ten  years,  I  have 
in  one  capacity  or  another  taken  part  in  the  great  gatherings 
of  bishops  at  Lambeth,  men  who  bring  from  near  and  far 
afield  the  knowledge  which  leaders  gain  about  the  work  of 
one  great  section  of  Christ's  Church  on  earth.  In  our  last 
gathering  in  1908,  240  bishops  took  part,  and  it  is  perhaps 
not  presumptuous  to  say  that  probably  to  the  desk  of  no 
other  man  in  the  British  Isles  does  there  flow  in  weekly, 
daily,  almost  hourly,  so  varied  a  stream  of  communications 
about  the  Church's  activities  and  problems,  its  mistakes  and^^  c^ 
its  failures,  and  its  victories,  as  flows  in  steady  volume  from 
the  whole  circumference  of  the  earth  to  my  room,  not,  of 
course,  as  to  a  place  of  authority  or  governance — pray  under- 
stand that — but  as  to  a  central  pivot  or  exchange.  And 
happily  it  is  not  letters  only  that  flow  in ;  it  is  also  men  and 
women. 

Brothers  and  sisters  in  the  Lord  Jesus  Christ,  I  tell  you 
deliberately  that  with  that  increasing  knowledge — and  even 
the  dullest  man  must  in  such  a  position  gain  some  increase 
of  knowledge — there  comes  a  deepening  conviction  that 
what  matters  most,  what  ought  to  loom  largest  in  it  all,  is 
the  directly  missionary  work,  such  work  as  we  are  gauging 
and  planning  in  this  eventful  fortnight.  Many  a  time,  after 
quiet  talks  with  some  simple-hearted  worker  who  is  spending 
himself  ungrudgingly  in  the  Master's  service — be  it  under  an 
African  sun,  or  in  the  Arctic  circle,  or  in  the  islands  of  a 
stormy  sea — I  have  found  myself  literally  tingling   with  a 


148     ADDRESSES  AT  EVENING  MEETINGS 

mingled  sense  of  humiliation  and  of  eager  enthusiasm  as  I 
have  set  the  value  and  the  glory  of  his  persistent  self- 
sacrificing  devotion  to  our  Lord  against  the  value  of  our 
own  poor  commonplace  work  at  home ;  and  I  have  fallen  on 
my  knees  and  asked  that  He  who  seeth  in  secret  will  show 
us  how  to  co-operate  in  some  more  fruitful  way,  and  to  link 
the  two  tasks,  that  man's  and  mine,  more  wisely,  more 
effectively  than  we  seem  to  link  them  now.  Well,  it  is  for 
that  sort  of  endeavour  that  we  are  here  this  week.  We  meet, 
as  has  been  well  said,  for  the  most  serious  attempt  which  the 
Church  has  yet  made  to  look  steadily  at  the  whole  fact  of 
the  non-Christian  world,  and  to  understand  its  meaning  and 
its  challenge.  We  look  at  it  from  standpoints  not  by  any 
means  the  same,  geographical,  racial,  or  denominational. 
Not  one  of  us  bates  a  jot  of  the  distinctive  convictions  which 
he  deliberately  holds.  Therein  lies  in  part  the  value  of  the 
several  contributions  which  will  be  made  to  pur  debates. 
But  we  are  absolutely  one  in  our  allegiance  to  our  living  Lord. 
To  Him  we  bring  it  all.  When  the  disciples  returned  from 
their  first  missionary  work  they  told  the  INIaster  both  what 
they  had  done  and  what  they  had  taught.  They  must  also 
have  told  one  another.     And  the  outcome  we  know. 

Your  deliberations  this  week  will  deal  mainly  with  the  special 
opportunities  and  the  special  difficulties  of  our  own  day.  About 
the  opportunities,  I  venture  upon  a  single  word  of  caution — 
not  exactly  of  warning,  but  of  caution.  It  is  dangerous,  it  is 
perhaps  presumptuous,  to  dogmatise  too  decisively  about  the 
particular  opportunities  of  one  generation  or  epoch  as  con- 
trasted with  another.  We  believe  in  the  continuous  guid- 
ance of  Him  who  knows,  and  weighs,  and  understands.  To 
some  of  us — to  me  personally — it  is  frankly  incomprehen- 
sible why  the  Christian  leaders  and  teachers  of  former 
generations  in  the  last  few  hundred  years  gave  so  com- 
paratively small  a  place  to  direct  missionary  endeavour. 
The  Lord  God  Omnipotent  reigneth.  He  has  guided  our 
fathers,  as  we  believe  He  is  guiding  us.  It  may  be  that  by 
spoken  word  or  busy  pen  the  men  whom  we  reverence  for 
what  they  did  served  their  generation  best,  and  used  the 
opportunities  which  were  theirs,  not  ours. 


ARCHBISHOP  OF  CANTERBURY         149 

"  It  is  not  for  you  to  know  the  times  or  the  seasons  which 
the  Father  hath  set  within  His  own  authority.  B^ut^ye  shall 
receive  power " — that  is  quite  certain — "  ye  shall  receive 
power  when  the  Holy  Ghost  is  come  upon  you  " — power  to 
see  the  present  opportunity  and  to  use  it — "  and  ye  shall  be 
witnesses  unto  Me  .  .  .  unto  the  ends  of  the  earth."  What- 
ever the  facts  of  other  days,  there  can  be  no  manner  of  doubt 
about  the  facts  of  our  own.  The  opportunity  is  almost 
limitless.  It  is  urgent  and  even  clamorous.  It  is  perhaps; 
temporary  and  passing.  And  it  is  ours.  And  for  its  use — 
"  ye  shall  receive  power."  The  work  of  this  coming  fort- 
night, and  of  the  eighteen  preparatory  months  which  have 
led  up  to  it,  is  capable,  I  verily  believe,  of  indirectly  doing 
more  for  the  right  manner  of  "telling  out  among  the  heathen 
that  the  Lord  is  King,"  than  any  fortnight  of  Christian 
history  since  the  days  of  the  Apostles.  I  need  not  re-paint 
the  picture,  familiar  to  everybody  here,  of  what  to-day's 
opportunity  is  and  means.  The  whole  world  in  closest, 
speediest  touch.  The  millions  of  the  farthest  East  awakening 
like  some  giant  from  the  stupor  of  ages,  and  deliberately, 
even  eagerly,  calling  for  the  very  knowledge  and  intercourse 
which  they  had  hitherto  barred  out.  Nationalism,  with  all 
its  powers  and  perils,  feeling  its  way  to  life  among  Asiatic 
races,  with  a  call  to  us  to  show  what  is  Christ's  definite 
message  for  nations,  and  what  the  claim  He  makes  upon 
each  several  race  for  its  separate  contribution  to  the  common 
good.  And  then  the  great  new  nation  bounding  into 
strenuous  manhood  on  the  Canadian  plains,  in  touch  at 
once  with  the  Eastern  and  the  Western  worlds,  and  capable 
of  bringing  strength  to  each.  I  could  easily  run  on.  But 
you  are  famiUar  with  it  all.  The  when  and  the  how  are  His. 
The  work  is  ours.  "  Ye  shall  receive  power."  He  will 
show  us  when  and  how. 

And  with  the  opportunities,  the  special  difficulties  to  us: 
European  knowledge,  European  science  taken  eastwards  and 
assimilated  there  without  the  sanctions  and  the  history  and 
the  long  discipline  which  gave  it  birth,  and  nurture,  and  virility 
for  ourselves ;  material  wealth  and  comfort  made  the  appar- 
ent deity  or  goal  among  the  "  Christian  "  nations  from  whom 


^*' 


f_~¥^.-^>--  -:  1  lr'"'^-*--^'^seS^ 


i'ft 


/' 


''C^y^C' 


150    ADDRESSES  AT  EVENING  MEETINGS 

the  message  goes ;  the  un-Christian  Hves  of  the  representa- 
tives of  Christian  lands  ;  and  perhaps,  above  all — if  you 
doubt  it,  read  the  gathered  testimony  from  a  hundred 
mission  fields — the  apathy  and  lukewarmness  of  the  home 
Church,  that  is  to  say,  of  religious.  God-fearing,  Christian 
people,  in  the  face  of  all  these  possibilities  and  perils. 
There,  at  least,  we  have  a  clear-cut  task,  an  open  road  to 
tread.  If  the  work  is  to  be  done,  we  must  make  men  know 
and  feel — yes,  and  make  them  live  as  men  who  know  and 
feel,  not  in  abstract  theory,  but  in  living,  burning  fact — that 
there  is  none  other  name  under  heaven,  given  to  man,  in 
whom  and  through  whom,  we  or  any  other  folk,  can  receive 
health  and  salvation,  but  only  the  Name  of  our  Lord  Jesus 
Christ.  It  is  the  sense,  strong  and  eager  and  aglow,  of  what 
we  owe  to  God  in  Christ  which  can  alone  quicken  the  pulse 
and  nerve  the  arm  for  the  battle  which  is  not  ours,  it  is  the 
Lord's.  But,  brothers  and  sisters,  that  means  effort,  that  means 
■  the  sort  of  sacrifice  which  Christ  looks  for  and  demands  when 
He  bids  men  count  the  cost  of  discipleship,  and  that  means  a 
courage  that  ten  thousands  of  our  shy,  reticent  people  wholly 
lack.  Be  it  ours  to  hearten  them.  Once  more,  God  will 
show  us  how.  But  be  quite  sure — it  is  my  single  thought 
to-night — that  the  place  of  missions  in  the  life  of  the  Church 
must  be  the  central  place,  and  none  other.  That  is  what 
matters.  Let  people  get  hold  of  that,  and  it  will  tell — it  is 
the  merest  commonplace  to  say  it — it  will  tell  for  us  at  home 
as  it  will  tell  for  those  afield.  Secure  for  that  thought  its 
true  place,  in  our  plans,  our  policy,  our  prayers,  and  then — 
why  then,  the  issue  is  His,  not  ours.  But  it  may  well  be 
that  if  that  come  true,  "  there  be  some  standing  here  to- 
night who  shall  not  taste  of  death  till  they  see," — here  on 
earth,  in  a  way  we  know  not  now, — "  the  Kingdom  of  God 
come  with  power." 


CHRIST   THE    LEADER   OF   THE 
MISSIONARY    WORK     OF     THE    CHURCH 

By  ROBERT  E.  SPEER,  D.D.,  New  York 

Address  delivered  in  the  Assembly  Hall  on  Tuesday 
Evening,  1 4//;  Ju}ie 

Our  very  presence  here  together  this  evening  will  already 
have  been  felt  by  all  of  us  to  be  an  evidence  of  the  leader- 
ship of  our  Lord  Jesus  Christ  in  the  missionary  enterprise. 
Our  corporate  experience  testifies  to  the  headship  of  our 
Lord  as  the  most  real  fact  in  our  common  life,  and  we  know 
ourselves  to  be  gathered  here  this  evening  in  this  corporate 
relationship  because  He  has  been  governing  our  ways  and  is 
assembling  us  here  in  His  name  \  and  that  in  which  we 
believe  as  the  deepest  fact  in  our  corporate  experience,  we 
know  to  be  true  also  in  our  personal  life.  There  is  not  one 
of  us  from  near  or  far  who  is  not  sure  that  he  can  trace  in 
his  own  life  the  guiding  hand  of  the  Saviour,  who  is  his 
Master  and  his  Friend.  I  am  to  speak  this  evening  of  this 
conviction,  that  Jesus  Christ  Himself  is  the  Leader  of  the 
Missionary  Enterprise.  There  is  nothing  that  one  can  say 
that  is  not  already  familiar  and  dear  to  our  hearts.  I  can 
only  simply  bring  back  our  minds  to  that  with  which  we  are 
already  familiar  regarding — first  the  fact,  and  second  the  way, 
and  third,  the  meaning  of  this  great  leadership,  which  is  our 
dearest  and  deepest  conviction. 

From  the  very  beginning  of  our  Christian  faith,  loyalty  to 
this  leadership  has  been  the  spring  and  principle  of  all 
Christian  conviction  and  Christian  spirit.  The  first  call  of 
our  Lord  to  men  while  He  was  here  on  earth  was  the  simple 

151 


ju 


152     ADDRESSES  AT  EVENING  MEETINGS 

personal  call,  "  Follow  Me."  Through  all  His  earthly 
ministry  He  was  simply  ever  varying  the  terms  of  that  call, 
and  ever  revealing  to  men  in  newer  and  richer  ways  its 
significance  and  its  sanctions  :  "  Come  unto  Me,"  "  Learn 
of  Me,"  "  Abide  in  Me."  And  when  He  was  gone,  the 
sense  of  His  personal  leadership,  instead  of  being  weakened, 
became  ten  thousand  times  intensified.  He  went  away,  He 
told  them,  because  it  was  expedient  for  Him  to  go  that  they 
might  enter  into  a  yet  deeper  consciousness  of  what  He  was 
to  them,  and  of  His  eternal  presence  with  them  as  they 
went  on  His  errands  throughout  the  world.  Their  life  they 
conceived  in  terms  of  His  own  continuing  presence  with 
them,  of  their  personal  relationship  to  Him  :  "  To  me  to 
live  is  Christ."  The  message  which  they  spoke  to  men  was 
expressed  in  the  same  personal  terms,  "  We  preach  Christ 
crucified."  Through  all  the  ages  since,  men  have  lived  the 
Christian  life  in  this  very  same  sense  of  Christ's  personal 
leadership.  The  testimony  of  the  growth  of  the;  Christian 
Church  in  the  world  has  been  an  ever-fresh  and  expanding 
expression  of  the  consciousness  of  the  fact  of  Christ's  leader- 
ship in  this  enterprise.  We  rest  our  hearts  in  that  great 
conviction  as  we  are  gathered  here  this  evening.  If  it  were 
not  that  Christ  had  led  us,  we  should  not  be  here.  If  it 
were  not  that  we  are  sure  that  we  shall  be  under  His 
leadership  during  these  days,  it  were  better  that  we  should 
part  to-night. 

The  way  in  which  this  leadership  has  been  exercised,  and 
is  exercised  still  in  the  life  of  the  Church  in  the  missionary 
enterprise,  witnesses  to  the  fact  that  it  is  deep  and  true. 
We  know  the  whole  life  of  the  Church  to  be  swayed,  as  we 
know  our  own  lives  now  to  be  swayed,  in  so  far  as  they 
are  true,  by  the  principles  which  the  world  first  learned 
in  the  life  and  work  of  our  Lord.  His  principles  have 
spread  out  through  the  world.  The  missionary  enterprise  is 
the  embodiment  of  these  principles.  There  are  scores  here 
this  evening  who  could  bear  their  testimony  to  this  great 
supernatural  guidance  of  their  lives.  We  realise  as  we  look 
back  over  the  ages  that  a  greater  mind  and  will  than  any 
human  mind  or  will  has  planned  and  led  our  lives.     Not 


DR.  ROBERT  E.  SPEER  153 

only  in  the  teachings  of  history,  but  in  this  great  fashioning 
of  men's  thought  which  makes  things  possible  in  one  genera- 
tion that  were  not  possible  in  another.  It  is  under  that 
leadership  that  we  are  gathered  here,  believing  that  He  has 
been  moulding  the  thoughts  of  men  in  the  generation  to  ^ 
which  we  belong,  and  has  made  ready  the  hearts  and  minds  .  ' 
of  Christian  men  now,  at  last,  after  all  these  twenty  centuries 
have  gone  by,  to  fulfil  what  we  know  to  have  been  the  great 
purpose  and  desire  of  our  Lord.  And  in  deeper  ways  even 
than  this,  we  have  met  here  this  evening  believing  in  the 
leadership  of  our  Lord  in  the  enterprise  of  missions.  Our 
faith  is  in  the  living  Spirit  who  is  guiding  men  to-day.  We 
believe  in  that  presence  with  us  to-day — a  living,  abiding, 
controlling  leadership  exercised  by  that  Spirit,  who,  within 
our  minds,  our  spirits,  and  our  lives,  is  fashioning,  con- 
trolling, and  shaping  us  to  the  fulfilling  of  the  commands 
of  God. 

Last  of  all,  this  leadership  of  Christ  in  the  enterprise  of 
Missions  has  its  own  deep  meaning  and  significance  for  us 
here.  The  leadership  of  Christ  involves  the  subjection  of 
the  whole  world.  No  one  can  follow  Him  without  following 
Him  to  the  uttermost  parts  of  the  earth.  No  one  can  stand 
under  his  guidance  without  having  his  vision  directed  to 
this  task.  In  so  far  as  we  follow  the  leadership  of  Christ, 
we  shall  follow  Him  to  all  the  races  of  men.  His  leadership 
prescribes  the  aim  and  the  principle  and  the  method  of  the  '-^< 

missionary  enterprise  :  the  aim,  to  communicate  a  life  which     ''^^c 
we  have  in  Christ  to  all  the  world  ;  the  principle,  a  principle  f' 

of  hope  which  sees  in  all  humanity  the  possibility  of  redemp- 
tion ;  the  method,  a  method  of  love  that  wins  as  the  fu*-^- 
Saviour  won.  It  brings  us  to  ah  ever-fresh  consideration 
of  the  clarity  with  which  we  have  conserved  this  aim  and 
this  principle  and  this  method  and  made  them  our  own. 
We  know  that  we  have  not  come  wholly  into  the  mind  of 
Christ,  and  we  are  gathered  Bere  to  see  whether  we  may  not 
learn  something  which  we  could  not  learn  apart  regarding 
that  mind  and  its  embodiment  in  the  enterprise  of  making 
Christ  known  to  all  the  world.  And  this  leadership  means 
for  us  such  a  relationship  as  must  always  exist  among  those 


154     ADDRESSES  AT  EVENING  MEETINGS 

who  follow  a  common  leader.  Where  there  is  one  leader, 
there  must  be  one  body  to  be  led.  This  common  leader- 
ship of  Christ  summons  us  now  to  achieve  that  which  only 
in  that  leadership  is  it  possible  to  achieve,  viz.,  the  impossible 
for  the  Christian  Church.  "  What  are  Christians  in  the 
world  for,  but  to  achieve  the  impossible  by  the  help  of 
God  ?  "  Are  there  any  tasks  too  difficult  for  that  leadership  ? 
Is  there  anything  that  we  cannot  do,  when  we  are  behind 
One  who  has  waited  long  for  His  victory.  One  whom  no 
power  on  earth  or  beneath  the  earth  can  deprive  of  His 
victory  ?  We  are  not  misled  by  any  foolish  optimism.  We 
are  looking  at  the  facts  of  the  w^orld.  We  trust  we  are  under 
no  illusions  with  regard  to  the  difficulties  that  are  to  be  over- 
come, or  the  foes  who  are  to  be  vanquished,  or  the  magni- 
tude of  the  task  that  is  to  be  achieved.  We  are  gathered 
here  in  this  Conference  to  be  freed  from  any  such  illusions, 
if  we  possess  them.  We  know  how  great  the  undertaking 
is ;  but  we  know  also  that  centuries  ago  One  sat  down 
before  that  undertaking  undismayed,  though  failure  in  the 
eyes  of  the  world  was  written  clear  and  full  across  the  face 
of  it,  and  saw  far  away  through  the  centuries  the  result  that 
could  not  be  for  ever  stayed.  We  may  rest  confident  in  the 
same  patient  hope  in  which  He  rested,  believing  that  the 
centuries  cannot  go  on  for  ever  without  His  great  and  hope- 
ful prophecies  at  last  coming  true.  The  time  he  has  waited 
for  may  now  have  come.  Who  are  we  that  we  should  set 
limits  to  the  power  of  God  in  the  redemption  of  men  ?  Who 
are  we  that  we  should  postpone  the  day  of  the  triumph  of 
our  Saviour  and  our  Lord  ?  If  we  believe  that  He  is  our 
Leader  and  the  Leader  of  His  Church,  we  must  believe  that 
it  is  in  the  weakness  of  our  faith  that  these  hindrances  bar 
the  speedy  coming  of  the  day  of  His  triumph.  And  if  such 
a  realisation  of  Christ's  leadership  is  awakened  wdthin  us, 
that  living  faith  will  make  it  possible  for  Him  to  make  use 
of  us  for  the  immediate  conquest  of  the  world.  We  are  here 
in  His  name,  and  looking  beyond  all  men  to  One  who  will 
be  standing  here  in  the  midst  of  us,  and  forgetting  ourselves, 
our  prejudices,  our  pride,  our  self-sacrifice — to  lay  our  lives 
open  to  Him  that  He  may  mould  us.     We  may  hope  to 


DR.  ROBERT  E.  SPEER  155 

come  to  that  rich  blessing  which  we  believe  He  has  in  store 
for  us  here,  just  in  so  far  as  we  are  enabled  by  His  Spirit  to 
look  far,  far  away  from  much  which  has  absorbed  our  vision 
— as  we  look  away  unto  Jesus,  the  Author  and  Finisher  of 
our  Faith. 


•-; 


CHRISTIANITY,    THE     FINAL    AND 
UNIVERSAL    RELIGION 

I.  AS  REDEMPTION 

By  the  Rev.  Professor  W.  P.  PATERSON,  D.D., 
Edinburgh  University 

Address  delivered  in  the  Assembly  Hall  on  Wednesday 
Evening,  \^th  June 

Mr.   Chairman  and  Fellow-students,  the  Foreign  Mission 

Movement    is    a    gigantic    enterprise    which    rests    upon    a 

tremendous    assumption.      The   assumption   upon   which  it 

rests    is,  that    the  Christian    religion    is    superior    to   every 

other  religion  that  exists  or    has    existed  upon    earth,  and 

that  consequently  we  are  both  entitled  and  bound  to  try  to 

persuade  every  tribe  or  nation  which  has  not  already  become 

Christian  to  exchange  its  ancestral  faith  for  our  own.     I'o- 

night   I    mention    a  few   considerations    which    justify    this 

tremendous  assumption. 

The  best  test,  I  think,  is  to  ask  what  is  involved  in  the  idea 

of  religion — to  ask  what  is  the  common  purpose  in  the  religions 

of  the  world — and  then  to  consider  how  Christianity  stands 

forth  clearly  and  imperially  as  the  absolute  or  perfect  religion. 

Now,  I  would  have  you  observe  that,  innumerable  as  are  the 

differences   betwixt    the    various    religions,    there  are    three 

respects  in  which  they  can  all  be  compared  one  with  another. 

The  first  is  that  every  religion  that  has  struck  root  upon  the 

earth  has  claimed  to  bring   a   deliverance   from  very  great 

evils,  and  to  put  men  into  the  possession  of  true  and  lasting 

156 


REV.  PROFESSOR  W.  l\  PATERSON      157 

good.  The  second  thing,  as  I  conceive,  is,  that  it  is  always 
expected  and  hoped  that  in  and  through  union  or  friend- 
ship or  alliance  with  a  Divine  Being  or  Beings  this  purpose 
can  be  secured.  The  third  point  is,  that  in  every  case  you 
have  the  theory  of  what  a  man  has  to  do,  or  what  a  man  is 
to  be,  so  that  he  may  possess  the  friendship  of  this  Divine 
Being  or  Power  in  union  with  whom  he  gains  the  victory 
over  the  evil  that  is  in  the  world.  Now,  inasmuch  as  every 
religion  in  some  sense  claims  to  be  a  redemption,  it  seems 
to  me  that  the  truest  way  in  which  to  realise  the  pre-eminence 
of  Christianity  is  to  compare  it  with  the  other  religions  in 
respect  of  these  three  points — first,  the  Boons  which  it  pro- 
mises ;  secondly,  the  Idea  of  the  Divine  Being  or  Power ; 
and  third,  what  we  may  call  its  Theory  of  Salvation.  I  shall 
endeavour  to  develop  my  theme  by  a  brief  comparative  study 
of  Christianity  from  these  three  points  of  view. 

In  the  first  place,  I  have  said  that  every  religion  that  has 
been  of  any  account  at  all  has  claimed  to  be  a  deliverance,  a 
salvation,  a  redemption  of  some  sort.  In  modern  times  we 
give  the  name  of  religion  to  other  things.  When  a  man 
stands  filled  with  awe  in  contemplation  of  the  illimitable,  we 
perhaps  call  these  feelings  of  his  the  essence  of  religion. 
We  also  sometimes  speak  of  a  system  of  ideas  as  being  a 
religion.  Then,  at  other  times,  we  say  morality  and  religion 
are  identical.  "  The  virtue  of  the  good  man  is  the  core  of 
his  religion,  and  it  is  all  the  religion  that  any  man  needs  to 
have."  Now,  the  fact  is  that  these  conceptions  of  religion 
which  identify  it  with  esthetic  feeling  or  morality  are  utterly 
and  entirely  wrong.  Religion  has  always  claimed  to  be  a 
provision  which  does  work  in  satisfaction  of  human  needs, 
atialogous  rather  to  agriculture  or  to  manufacturing,  and 
has  undertaken  to  protect  man  from  evil  and  to  give  him 
the  possession  of  what  he  regards  as  his  highest  good.  When 
we  consider  further,  what  it  professes  to  do  for  man,  I  find 
that  there  are  three  outstanding  answers  which  are  given. 
The  first  is  the  purely  heathen  answer  that  what  man  gets 
through  religion  is  material  blessing.  He  looks  to  his  re- 
ligion to  protect  him  from  sickness,  from  disease,  and  from 
death.     He  looks  to  his  religion  to  give  him,  if  he  is  on  the 


158     ADDRESSES  AT  EVENING  MEETINGS 

savage  plane — perhaps  if  he  is  on  a  higher  plane — to  give 
him  such  things  as  rain,  an  abundant  harvest,  a  sufficiency 
of  wives  and  children,  and  victory  over  his  enemies.     The 
purely  heathen  conception  simply  is  that  religion  is  a  valu- 
able commercial  and  military  asset.     That  view  is  confirmed 
by  the  general  testimony  of  the  schedules  which  I  have  had 
the  opportunity  of  reading   regarding  the   religions  on  the 
animistic  level.     The  second  type  is  very  different.     It  is 
what    I    call    the    pessimistic,    and    it    is    represented    by 
the    idea    that    lies   at  the   heart   of  the  great  religions  of 
India.     In  Brahmanism  and  Buddhism  nothing  is  looked  for 
at  the    hand  of   God   from   the  blessings  of  this  world  at 
all.    The  world  has  become  an  illusion,  and  the  things  of  the 
world  are  nothing  and  less  than  nothing.     The  idea  gains 
force  that  existence  itself  is  an  evil,  and  the  true  deliverance 
for  which  man  looks  is  escape  from  a  weary  and  unprofit- 
able maze  by  an  inward  deliverance  that  leads  to  extinction 
or  absorption  in  the  Infinite.      With  this  pessimistic  valua- 
tion, there   is   something  that  in  some   moods  we   can  all 
sympathise.     But   while  we   admit  how   much    greater  the 
conception  is,  that  it  is  inner  wealth  that  is  to  be  secured 
through  religion,  not  mere  material  blessing,  one  asks.  After 
all,  is  the  last  word  on  the  chief  good  that  it  is  a  mere  nega- 
tion ?     Are  we  not  entitled  to  take  a  bolder  and  more  con- 
fident, a  more  positive  view  of  the  blessings  that  are  in  store 
for  those  who  put  themselves  upon  the  side  of  the  Power  that 
rules  the  universe  ?    And  so  we  come  to  the  third,  the  Chris- 
tian answer,  which  to  some  extent  coincides  with  the  reply  of 
the  great  religions  of  India,  but  which  also  differs  from  it  in 
some  important  respects.      It  agrees  with  Brahmanism  and 
Buddhism,  in  respect  of  the  idea  that  the  cardinal  blessings 
that  we  look  for  as  the  end  of  religion  are  an  inner  salvation 
and  possessions   of  the  soul.     No  doubt  there  have  been 
times  when  Christian  people  have  had  the  purely  heathen 
idea  about  God — that  He  exists    to   guarantee  us  external 
blessings.     There  have  been  nominal  Christian  people  who 
have  lost  their  faith  in  God,  because  disaster  overtook  them 
in  their  business,  or  because  their  home  was  desolated   by 
the  death  of  wife  or  child ;    but  the  distinctive   Christian 


REV.  PROFESSOR  W.  P.  PATERSON      159 

idea,  according  to  all  trustworthy  authorities,  is  of  course 
different.  It  is  that  the  supreme  blessings  of  religion 
are  of  the  nature  of  a  spiritual  salvation.  In  the  words 
of  our  Catechism,  the  supreme  blessing  is  a  justification, 
"  wherein  God  pardoneth  all  our  sins  and  accepteth  us  as 
righteous."  It  is  a  sanctification,  "  whereby  we  are  enabled 
more  and  more  to  die  unto  sin  and  live  unto  righteousness." 
In  the  same  context  we  have  a  list  of  the  things  that  accom- 
pany this  central  blessing,  namely,  "  assurance  of  God's  love, 
peace  of  conscience,  joy  in  the  Holy  Ghost,  increase  of  grace, 
and  perseverance  therein  to  the  end."  To  that  extent  there  is 
coincidence,  but  mark  next  the  difference.  While  for  the  higher 
mind  of  India  existence  is  the  cardinal  evil,  for  Christianity 
the  cardinal  evil  from  which  we  have  to  be  delivered  is  not 
existence  but  sin.  Further,  note  how  it  breaks  with  the 
pessimistic  strain  in  its  teaching  on  the  subject  of  immortality. 
It  is  said  by  a  great  modern  writer  on  the  philosophy  of  reli- 
gion that  what  religion  exists  for  is  the  conservation  of  values  ; 
and  if  it  be  so,  surely  that  is  not  the  perfect  religion  in  which 
character,  the  noblest  product  of  time,  is  either  annihilated 
or  lost  in  unconsciousness  by  absorption  in  the  Being  of  God. 
Surely  it  is  a  note  of  the  perfect  religion  that  it  teaches  the 
conservation  of  personality.  The  other  great  contrast  may 
be  put  in  concrete  form  in  this  way,  that  a  begging  friar  is 
the  ideal  of  India,  while  the  Christian  ideal  is  represented 
rather  by  the  Christian  statesman  or  the  Christian  man  01 
science,  or  even  by  the  Christian  merchant  or  farmer.  In 
one  word,  while  we  hold  as  Christians  that  the  cardinal  boons 
of  our  religion  are  inward  and  spiritual,  we  are  far  from 
despising  the  world.  We  hold  that  God's  promise  is  that 
we  shall  inherit  the  earth.  We  hold  it  to  be  His  purpose 
that  we  should  fill  the  earth,  not  only  with  holiness  and 
righteousness,  but  with  the  machinery  of  civilisation,  and 
that  the  tribes  and  peoples  of  the  earth,  with  all  the 
elements  of  worth  and  of  human  well-being  that  are  realised 
or  realisable  among  them,  should  be  incorporated  in  the 
more  comprehensive  whole  of  the  Kingdom  of  God. 

My  second  test,  upon  which  I  will  dwell  more  briefly,  is  the 
Idea  of  God.     We  are  told  that  there  are  atheistic  religions 


i6o    ADDRESSES  AT  EVENING  MEETINGS 

— I  do  not  believe  in  them.     I  think  that  what  is  essential  to 
the  religious  idea  is  that  in  alliance  with  a  Divine  Being  or 
Beings,   or  at  least  with  the  principle  of  a  Divine  world- 
order,    man    is    delivered  from    all    evil   and  is    made    the 
possessor  of  true   and  enduring  good.     Now,  notice  again 
the    ascending    scale.     Down    on    the    animistic    plane,    to 
whom  do  men  look  for  these  blessings  ?     There  is  often  in 
the  background  a  vague  conception  of  a  Supreme  God,  but 
for  all  practical  purposes  their  gods  are  the  ghosts  of  their 
ancestors   and   other  spirits.     That,    of   course,   is    useless. 
Some  of  you  may  remember  that  when  Heine  looked  upon 
the  Venus  of  Milo  he  w'ept  because  while  she  was  entranc- 
ingly  beautiful,  she  had  no  arms.    That  is  the  condemnation 
of  the  worship  of  the  animistic  tribes.     There  is  something 
beautiful    in  the    sentiment    ot   ancestor-worship,    but   as  a 
religion    it    is    a    delusion    and    a    snare.       It    contains    at 
most   some    elements    of   Spiritualism,    whatever   that   may 
be    worth.      As    regards    the    second    type    of    religions, 
I   think    it    can    be    taken,   on  the   basis   of   the   evidence 
submitted    to    the    Conference,    that    on    the    whole    the 
idea  of  God  cherished  by  the  higher  Indian  mind  is   the 
pantheistic  conception.     What  does  it  mean  ?     I  will  put  it 
in  two  brief  sentences.     It  is  that  "  God  is  to  be  addressed 
not  as  Thou  but  as  It."     The  other  sentence  I  will  quote 
from  on^~oF~~f!re "schedules,    and  is  to  this   effect:    "The 
Hindus  have  never  fallen  so  low  as  to  believe  in  a  personal 
God."    Now,  if  the  annihilating  criticism  of  ancestor-worship, 
from  the  religious  point   of  view,   is  that    the  beings  wor- 
shipped have  no   arms   to  help,  the   fatal   criticism  of  the 
pantheistic  systems  is  that  their  God  has  no  eye  to  pity  and 
no  heart  to  sympathise.     The  choice  must  abide  with  one 
of  the  three  monotheistic  rehgions.     It  cannot  be  Judaism, 
because  that  is  confessedly  the  preliminary  stage  of  Chris- 
tianity.      It  cannot    be   Mohammedanism,   because  though 
it  contains  many  elements   of  theological  truth  and  some 
morality,   its   God  seems   to    include   among    his  attributes 
something  of  the  caprice  and  of  the  cunning  of  an  Oriental 
despot.     We  are  left  finally  with  Christianity,  the  religion  of 
the  God   of  the  infinite  attributes,  the  religion  also  of  the 


HEV.  PROFESSOR  W.  P.  PATERSON       i6l 

Incarnation.  We  are  left  with  the  Idea — surely  the  most 
sublime  and  adequate  that  ever  was  conceived — the  idea  of 
a  God  who  has  all  the  power  and  who  has  all  the  will  to 
bless  the  sin  and  sorrow-laden  children  of  mankind — a  God 
who  on  the  one  hand  possesses  all  the  might  and  all  the 
wisdom  of  the  Infinite  Godhead,  and  who  on  the  other 
hand  has  in  His  heart  the  love  wherewith  Jesus  Christ  the 
Incarnate  Son  loved  sinful  men  and  women,  and  loved  them 
to  the  end. 

My  third  point  I  will  touch  on  briefly.  It  is  the  Theory 
of  Salvation — the  question  as  to  how  we  are  to  enter 
into  terms  of  friendship  with  this  Being  who  can  give  us 
the  victory  over  the  world.  Every  religion  has  addressed 
itself  to  that  problem.  Here,  again,  we  have  three  answers. 
I  begin  with  the  lowest  answer — the  heathen  answer — which 
is  a  very  intelligible  one.  Supposing  that  we  want  to  pro- 
pitiate a  very  powerful  man,  and  supposing  that  we  have  not 
very  lofty  principles  about  the  methods  we  employ,  we  shall 
make  him  presents  and  offer  him  adulation.  That  is  the  true 
heathen  idea,  to  offer  presents,  usually  in  the  form  of  sacrifices, 
to  the  god,  and  to  chant  his  praises  in  prayer  or  in  song.  How 
worthless  that  conception  is,  when  it  is  the  whole  theory,  we 
know  from  the  contempt  and  scorn  that  are  poured  upon  it 
in  many  a  page  of  Old  Testament  prophecy.  The  second 
theory  is  represented  generally  in  the  great  ethical  religions 
of  the  world.  You  find  it  in  Buddhism,  to  some  extent 
in  Brahmanism  and  Mohammedanism, — in  Babylonia,  in 
Assyria,  in  ancient  Egypt, — you  find  it  even  in  the  literature  of 
Greece  and  Rome.  The  idea  is,  that  the  way  to  please  God 
is  to  follow  the  paths  of  virtue.  God  is  the  author  and  the 
upholder  of  the  moral  laws.  The  way  to  His  favour  is  to 
render  obedience  to  these  moral  laws.  If  we  do,  He  will 
pr  otect  us  and  bless  us,  while  if  we  break  these  laws  He  will 
visit  us  with  punishment,  or  it  may  be  with  destruction. 
Th  e  Old  Testament  religion  gave  expression  to  this  idea  in 
its  clearest  and  strongest  form.  "  Of  what  purpose  is  the 
multitude  of  your  sacrifices  to  Me,  saith  the  Lord  " — there  is 
the  repudiation  of  the  purely  heathen  idea.  "  What  doth  the 
Lord  require  of  thee  but  to  do  justly,  and  to  love  mercy,  and 

COM.  IX. II 


v^- 


1 62     ADDRESSES  AT  EVENING  MEETINGS 

to  walk  humbly  with  thy  God  ?  "  One  might  have  supposed 
that  that  was  the  highest  level  that  could  be  reached  in  the 
development  of  religious  thought :  Be  a  good  man  and  you 
will  enjoy  the  forgiveness  and  the  protection  of  the  Great 
Father  in  Heaven.  And  yet  there  is  another  and  a  more 
profound  conception  that  was  to  come  to  the  world  in  the 
Christian  revelation.  Christianity,  of  course,  is  also  one  of 
the  great  ethical  religions.  Christianity  is  the  most  ethical 
of  them  all.  In  none  is  the  standard  of  duty  so  highly 
pitched — in  none  has  there  been  generated  such  an  earnest- 
ness and  enthusiasm  for  righteousness  and  for  service.  And 
yet,  according  to  the  Apostle  Paul,  it  does  not  put  right- 
eousness in  the  same  position  which  it  occupies  in  ethical 
religions.  Their  message  was,  "  Keep  the  moral  require- 
ments of  God  and  you  will  attain  His  favour."  But 
Christianity  turns  it  round  and  offers  the  full  forgiveness  of 
our  sins  for  Christ's  sake  as  the  starting  point,  and  under- 
takes that  we  shall  then  go  our  way  under  the  impulse  of 
gratitude,  and  under  the  influence  of  God's  Holy  Spirit, 
to  accomplish  a  righteousness  greater  by  far  than  the 
righteousness  of  the  Scribes  and  Pharisees.  First  evangelical 
and  then  ethical,  I  take  to  be  the  distinctive  note  of  the 
Christian  religion  at  this  point.  "  By  grace  are  ye  saved 
through  faith."  "  I  beseech  you  by  the  mercies  of  God,  that 
ye  present  your  bodies  a  living  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reasonable  service."  A  religion 
without  grace  is  as  useless  as  a  religion  without  morality  is 
contemptible  ;  and  we  may  well  regard  as  the  perfect  re- 
ligion that  which,  while  making  effective  provision  for 
morality,  puts  in  the  forefront  the  unspeakable  magnanimity 
of  God,  and  terms  of  salvation  which  even  the  weakest  and 
worst  may  find  power  to  fulfil. 

I  am  aware  that  this  argument  is  not  entirely  con- 
clusive as  to  the  truth  of  Christianity.  I  do  not  think 
that  it  is  difficult  to  prove  that  Christianity  is  superior 
to  every  other  religion — superior  in  respect  of  the  bless- 
ings which  it  promises  to  man,  superior  in  respect  of 
its  conception  of  God  who  unites  infinite  power  with  in- 
exhaustible   love,    superior    in    its    marvellously    profound 


REV.  PROFESSOR  W.  P.  PATERSON      163 

conception  which  we  describe  as  justification  by  faith.  But, 
even  after  you  have  proved  it  to  be  the  perfect  religion, 
there  still  remains  the  question  of  questions  as  to  whether 
it  is  trustworthy  and  true.  It  might  be  that  it  only  re- 
presented the  last  stage  in  a  long  series  of  attempts  in  which 
the  human  mind  has  endeavoured  to  find  some  protection, 
even  if  it  were  only  imaginary,  from  the  woes  under  which 
the  human  race  groans  and  travails.  In  regard  to  that 
there  are  two  concluding  observations  I  should  like  to 
make.  The  first  is  that  if  Christianity  be  the  perfect 
religion — perfect  in  idea — then  we  are  entitled  to  trust  it. 
Along  every  other  line  of  human  activity,  in  science,  in  art, 
in  morality,  we  see  that  we  are  advancing  to  a  goal,  and  it 
would  be  to  contradict  the  order  under  which  we  live  if 
we  held  that  in  this  chapter  of  history  alone  it  was  different — 
if  we  held  that  here  alone  we  were  to  make  the  discovery 
that  the  greatest  that  had  been  achieved  was  to  be  described 
as  the  baseless  fabric  of  a  vision.  The  second  consideration 
is  this,  that  every  religion  that  has  been  in  the  world  has 
claimed  to  do  work,  and  if  we  test  the  truth  of  Chris- 
tianity by  the  work  that  it  has  done,  its  claim,  I  uphold, 
will  stand.  We  cannot  test  all  its  works,  for  some  of  the 
results  lie  behind  the  veil,  but  some  of  them  we  can  test. 
We  see  its  power  in  the  regeneration  of  character ;  in  the 
opening  up  of  sources  of  the  highest  moral  energy  that  has 
been  seen  in  the  world ;  in  a  degree  of  religious  assurance 
to  which  no  other  religion  can  lay  claim  :  and  inasmuch  as 
men  do  not  gather  grapes  of  thorns  or  figs  of  thistles,  we  say 
that  this  religion,  which  has  contributed  the  highest  elements 
of  the  spiritual  life  to  mankind,  must  be  rooted  in  everlasting 
truth. 


CHRISTIANITY   THE    FINAL    A^D 
UNIVERSAL    RELIGION 

II.  AS  AN  ETHICAL  IDEAL 
B  Y  THE  Rev.  HENRY   SLOAN    COFFIN,   D.D. 

Address  delivered  in  the  Assembly  Hall  on  Wednesday 
Evening,  i^lhjune 

Christianity  finds  its  ethic,  as  its  religion,  in  Jesus  Christ 
Its  God  is  the  God  revealed  in  Jesus'  religious  experience— 
His  Father,  the  eternally  Christlike  God.  Its  ethical  ideal 
is  the  Kingdom  of  that  God — the  Kingdom  which  Jesus 
proclaimed  and  for  which  He  laid  down  His  life.  •  This 
Kingdom  is  a  redeemed  social  order  under  the  reign  of  the 
Christlike  God  in  which  every  relationship  is  Christlike,  and 
each  individual  and  social  group — the  family,  the  trade- 
organisation,  the  State — comes  not  to  be  ministered  unto, 
but  to  minister,  is  perfect  as  the  Father  in  heaven  is  perfect, 
and  the  whole  of  human  society  incarnates  the  love  of  God 
once  embodied  in  Jesus  of  Nazareth. 
d  The  Christian  ethical  ideal  is  primarily  social — the  King- 
dom of  God.  The 'individual 'finds  his  private  standards 
only  in  relation  to  the  Divine  social  purpose.  He  is  not  to 
think  of  his  rights,  but  of  his  obligations,  and  to  attain  per- 
fection not  by  seeking  it,  but  by  consecrating  his  whole 
heart,  soul,  mind,  and  strength  to  bring  in  that  social  order 
which  means  perfection  for  all  his  brethren.  This  Christlike 
social  order    is    not    to    be    identified    with    any   particular 

economic  or  pohtical  regime.     It  is  incompatible  only  with 

164 


REV.  HENRY  SLOAN  COFFIN  165 

self-seeking  and  injustice,  with  tyranny  and  unbrotherliness, 
with  whatever  is  un-Christlike  in  motive  and  effect.  There  is 
one  significant  exception  to  this  lack  of  fixity  of  form  in  the 
expression  of  the  Christian  ethic — that  is,  in  the  family. 
The  Master  Himself  decisively  pronounced  the  Divine  ideal 
to  be  the  marriage  of  one  man  and  one  woman.  And  in 
the  Christian  home  we  find  the  most  convenient  starting- 
point  from  which  to  derive  an  ideal  for  all  other  social 
groups  within  the  Kingdom.  Whatever  political  or  economic 
arrangements  produce  the  most  family-like,  the  most  home- 
like relationships  are  those  most  congruous  with  the  Christian 
principle.  But  this  by  no  means  furnishes  us  with  forms 
that  must  be  universally  established.  We  do  not  confront  the 
social  structures  and  political  regimes  of  the  non-Christian 
world  with  a  particular  method  of  industrial  organisation 
or  a  specific  mode  of  government  as  essential  to  the  King- 
dom of  God.  We  proclaim  a  religion  and  an  ethic  of  the 
Spirit,  and  are  confident  that  the  Spirit  of  Jesus  Christ  will 
take  and  transmute  and  employ  in  any  generation  and  in 
any  land  forms  for  the  expression  of  His  religious  con- 
victions and  for  the  embodiment  of  His  ethical  principles. 

It  is  this  spirituality  of  the  Christian  ethic,  its  independ- 
ence of  fixed  forms  of  expression,  and  its  compatibility  with 
any  form  that  yields  to  its  controlling  touch  which  enables 
it  to  be  universal.  It  can  incarnate  itself  in  the  simplest 
tribal  life,  or  be  embodied  in  the  most  complex  international 
relations.  It  can  be  the  inspiration  of  the  humblest  cooHe 
and  the  controlling  principle  of  the  statesman  and  financier. 
It  can  be  applied  to  the  most  elementary  system  of  exchange 
between  bartering  savages  and  the  most  far-reaching  and 
complicated  transactions  of  the  stock  market.  Its  one 
insistent  demand  is  for  "a  body  of  its  own,"  a  personal 
character  and  a  social  order  in  which  the  mind  and  heart  of 
Jesus  Christ  are  given  unhampered  expression. 

So,  while  we  identify  the  Divine  social  order  with  no  fixed 
economic  or  political  form,  we  are  compelled  to  scrutinise 
all  existing  forms  in  the  light  of  the  Kingdom,  and  to  point^^ 
out  antagonisms  to  it   in   commercial  relations,    in   educa-'. 
tional  ideals,  in  political  arrangements.     We  cannot  content 


1 66    ADDRESSES  AT  EVENING  MEETINGS 

ourselves  either  at  home  or  abroad,  with  the  proclamation  of 
individual  righteousness  merely.  That  is  to  lose  sight  of  the 
Kingdom.  Doubtless  the  modern  missionary  must  often, 
like  St.  Paul  in  his  treatment  of  slavery,  attack  hostile  social 
arrangements  indirectly ;  but,  like  the  great  apostle,  we  must 
have  a  clear  vision  and  a  plain  message  of  the  Christlike 
relations  of  man  with  man,  so  that,  when  not  openly  assailing, 
we  quietly  set  in  operation  principles  which  eventually  will 
destroy  every  unfraternal  social  adjustment.  And,  in  our 
Christian  propaganda,  we  must  carefully  distinguish  between 
this  Christlike  order  and  what  is  called  "  modern  civilisa- 
tion." Unthinking  people  at  home,  and  hostile  critics  abroad, 
speak  frequently  of  "  Christian  civilisation."  It  is  almost 
always  a  misnomer.  While  we  recognise  with  gratitude  to 
God  the  leavening  influence  of  the  Gospel  upon  the  ideals  of 
the  home,  of  trade,  of  amusement,  of  education,  of  govern- 
ment in  lands  where  Jesus  Christ  has  been  long  preached, 
we  must  frankly  face  a  world  where  the  Christian  ethical 
ideal  as  yet  lacks  a  social  incorporation.  We  see  its  indivi- 
dual incarnation  in  Jesus,  and  to  some  extent  in  the  lives  of 
His  followers  ;  but  there  is  no  community  or  nation  as  yet 
in  which  we  see  all  things  subjected  to  Him.  We  would  not 
■  have  the  peoples  of  Asia  and  Africa  turn  to  the  couiitries  of 
Europe  and  America  for  disclosures  of  the  Kingdom  of  God. 
We  confess  with  shame  that  the  dominant  motives  in  com- 
merce and  diplomacy,  in  the  administration  of  justice  and  in 
education,  which  are,  perhaps,  the  chief  points  of  contact 
between  so-called  Christendom  and  the  lands  beyond,  arc 
oftener  motives  of  Belial  than  of  Christ. 

"  Modern  civilisation  "  is  probably  the  greatest  hindrance 
to-day  to  the  proclamation  of  the  Christian  Gospel.  The 
more  earnest  the  Church  is  in  world-wide  evangelism,  the 
more  insistently  will  it  be  forced  to  attack  the  inconsistencies 
in  the  practice  of  Christendom.  The  more  vigorously  the 
Church  pushes  its  extensive  campaign  the  more  thoroughly 
must  it  do  its  intensive  work,  and  make  Christianity  no  mere 
veneer  but  an  all-pervasive  leaven  in  our  society. 

And  while  we  cannot  point  to  the  ethical  ideals  of 
nominally  Christian  lands  as  expressions  of  the  Kingdom  of 


REV.  HENRY  SLOAN  COFFIN  167 

God,  we  are  quick  to  recognise  that  the  Christian  ethic  does 
not  go  forth  as  the  antagonist  of  the  ethics  of  non-Christian 
peoples.  It  goes  not  to  destroy  but  to  fulfil.  It  sees  in  the 
ideals  of  Hinduism  and  Buddhism,  of  Confucius  and 
Mohammed,  much  that  is  akin  to  the  Spirit  of  Christ. 
Their  codes,  like  the  Jewish  law,  are  schoolmasters  to  bring 
men  to  Christ.  The  Fulfiller  is  often  compelled  to  draw 
sharp  contrasts  :  "  Ye  have  heard  that  it  was  said  to  them  of 
old  time,  but  I  say  unto  you."  But  as  Jesus  occasionally 
found  in  Gentiles  qualities  which  He  had  not  met  in  Israel, 
does  He  not  discover  in  those  trained  in  the  ethics  of  other 
faiths  characteristics  which,  despite  the  Christian  centuries 
behind  us,  we  have  not  yet  attained?  It  would  be  easy, 
were  there  but  time,  to  amass  from  the  sacred  books  of  other 
religions  a  vast  quantity  of  ethical  sayings  which  closely 
resemble  the  utterances  of  the  Hebrew  prophets  and  the 
teaching  of  the  New  Testament.  And  it  would  be  possible 
to  point  out  how,  under  the  stimulus  of  these  ideals,  virtues 
have  been  developed  which  approximate  the  Christian  ethic 
more  nearly  than  the  corresponding  virtues  as  we  see  them 
to-day  among  ourselves.  We  "Triight  instance  especially  the 
passive  quaUties — patience,  meekness,  contentment,  gentle- 
ness, serenity  ;  the  religious  virtues  of  reverence,  devoutness, 
reflectiveness,  and  the  social  loyalties  to  ancestors,  to 
kindred,  to  fellow-workers,  to  the  commune.  Not  that  the 
Christian  ethic  needs  supplementing,  and  that  the  ideal  of 
the  future  is  to  be  an  amalgam  of  elements  derived  from 
various  faiths ;  but  the  Spirit  of  Christ  will  find  less  to  do 
along  certain  lines  in  perfecting  the  adherents  of  some  of  the 
ethnic  religions  than  He  discovers  in  many  of  us,  the  pro- 
ducts of  generations  of  imperfectly  applied  Christianity. 

To  those  who  oppose  Christian  missicnis  on  the  ground 
that  there  is  so  much  that  is  of  value  in  the  ethics  of 
Buddhism,  of  Islam,  of  Confucianism,  that  it  would  be  a 
serious  loss  to  the  race  to  do  away  with  the  distinctive 
characteristics,  some  of  them  admirable,  nurtured  by  these 
ideals,  we  can  only  reply  that  nothing  worth  preserving  will 
be  destroyed.  All  that  is  good  in  Saul  of  Tarsus  remains  in 
Paul  the  Christian.     Nothing  precious  has  been  subtracted 


^^^■C., 


i68     ADDRESSES  AT  EVENING  MEETINGS 

from  the  life  of  the  peoples  who  have  already  come  partially 
under  the  sway  of  the   Gospel.     On   the  contrary,  as  the 
prophets  of  Israel  enunciated  ideals  which  had  to  wait  for 
their  effective  embodiment  until  Jesus  Christ  and  the  Chris- 
tian Church,  so  Gautama,  Confucius  and  Mohammed   will 
,      come  to  their  own,  purified  from  dross  and  completed  by 
that  which  supplies  all  deficiencies,  when  the  kingdoms  of 
life  over  which  their  ideals  have  ruled  become  the  Kingdom 
of  our  God  and  of  His  Christ.     The  Christian  ethic  is  fitted 
/ :  to  be  universal  because  it  conserves  everything  of  value  in 
^    other  ideals  and  perfects  them. 

But  our  recognition  of  points  of  kinship  to  the  Christian 
ethic  in  the  ideals  of  other  faiths  does  not  mean  that  we  fail 
to  claim  for  it  uniqueness.  Its  uniqueness  is  the  singularity 
of  Jesus  Himself.  As  His  character  towers  aloft  incom- 
parable, so  a  social  or  personal  ideal  to  which  we  attach  the 
adjective  Christlike  has  its  own  distinctive  and  pre-eminent 
qualities.  Every  virtue  in  the  Christian  ideal  has  passed 
through  the  alembic  of  His  personality,  and  comes  forth  dis- 
tilled by  His  Spirit.  We  aim  "  to  present  every  man  perfect 
in  Christ,"  and  to  transform  society  until  it  attains  unto  the 
measure  of  the  stature  of  His  fulness. 

It  is  in  connection  with  the  practicability  of  the  Spirit  of 
Jesus  Christ  as  a  controlling  motive  that  the  Christian  ethic 
meets  its  two  severest  arraignments  to-day.  On  the  one 
hand  we  are  told  that  it  will  not  work  because  it  is  at 
variance  with  nature.  Certain  natural  scientists  emphasize 
its  contrariety  to  the  laws  of  the  physical  universe,  and 
practical  men  declare  that  it  disregards  "human  nature." 
Nietzsche  and  his  followers  denounce  the  "  slave  morality  " 
of  Jesus  and  cry  up  "the  superman."  Their  ethics  are 
entirely  congenial  to  many  in  our  commercial  and  political  v 
worlds,  and  not  a  few  in  our  universities  and  clubs  reflect 
their  attitude. 

Nature  to  the  Christian  does  not  give  the  rule  of  right, 
but  furnishes  the  material  to  be  subdued  to  the  reign  of 
right.  We  must  never  ask,  "  What  is  natural  ?  "  but  "  What 
can  be  made  out  of  the  natural,  and  so  become  *  natural '  ?  " 
We  discover  what   nature   really  is,  not  by  enquiring  only 


REV.  HENRY  SLOAN  COFFIN  169 

what  has  been  yesterday,  and  what  is  to-day,  but  what  may 
be  on  some  to-morrow.  And  when  so  viewed  nature^  cannot 
be  quoted  as  an  argument  against  Jesus.  Professor  Thom- 
son, approaching  the  question  as  a  scientist,  in  his  recent 
Murtle  Lecture,  says :  "  The  ideals  of  ethical  progress- 
through  love  and  sociality,  co-operation  and  sacrifice — may 
be  interpreted,  not  as  mere  Utopias  contradicted  by  experi- 
ence, but  as  the  highest  expressions  of  the  central  evolu- 
tionary process  of  the  natural  world."  And  as  for  human 
nature,  we  decline  to  judge  it  by  infra-natural,  sub-human 
types,  even  when  they  boast  themselves  as  supermen,  but  by 
the  normal,  typical  man,  the  Man  Christ  Jesus. 

On  the  other  hand,  many  tell  us  that  Jesus  may  be  fitted 
to  inspire  a  saint  here  and  there  who  detaches  himself  from 
human  society,  but  His  ideals  can  never  control  those  who 
carry  on  the  world's  business  or  mould  its  social  institutions. 
A  brilliant  Englishman  puts  into  his  "  Letters  of  a  Chinese 
Official "  the  following  comment  on  the  teachings  of  Jesus  ; 
"  Enunciated,  centuries  ago,  by  a  mild  Oriental  enthusiast, 
unlettered,  untravelled,  inexperienced,  they  are  remarkable 
not  more  for  their  tender  and  touching  appeal  to  brotherly 
love  than  for  their  aversion  or  indifference  to  all  other 
elements  of  human  excellence.  .  .  .  The  production  and  dis- 
tribution of  wealth,  the  disposition  of  power,  the  laws  that 
regulate  labour,  property,  trade — these  were  matters  as  remote 
from  his  interests  as  they  were  beyond  his  comprehension. 
Never  was  man  better  equipped  to  inspire  a  religious  sect ; 
never  one  worse  to  found  or  direct  a  commonwealth." 

The  only  satisfactory  answer  to  that  statement  is  to  accept 
it  as  a  challenge.  Can  the  Spirit  of  Jesus  Christ  direct  a 
nation,  control  a  productive  business,  guide  men  and  women 
moving  abroad  in  a  world  where  this  Spirit  is  admittedly  not 
yet  dominant  ?  There  is  some  basis  for  the  cynical  remark 
that  Christianity  cannot  be  pronounced  a  failure  because  it 
has  never  been  seriously  tried.  There  has  been  far  too  little 
application  of  its  ethic  to  social  relations.  And  when  it  is 
applied  the  Master  tells  us  plainly  what  His  followers  must 
expect — a  cross.  It  is  "  through  many  tribulations  we  must 
enter  into  the  Kingdom  of  God."     No  individual  and  no 


I/O     ADDRESSES  AT  EVENING  MEETINGS 

nation  can  enter  that  Kingdom  who  is  unwilling  to  take  up 
his  cross  and  follow  Christ.  Jesus  waits  to-day  for  followers 
who  as  citizens  are  prepared  to  vote  that  their  country  shall 
for  the  Kingdom's  sake  risk  a  crucifixion,  who  as  business 
men  will  dare  to  encounter  failure  rather  than  be  motived 
by  a  mind  other  than  the  mind  of  Christ,  men  who  are  not 
willing  to  postpone  to  some  indefinite  future  the  application 
of  the  Spirit  of  their  Lord  to  every  relationship,  but  are 
ready  as  much  as  in  them  is  to  embody  in  the  institutions  of 
to-day  and  in  their  own  dealings  with  men  the  love  that 
beareth,  believeth,  hopeth,  endureth  all  things  and  never 
faileth.  "  The  good  seed  are  the  children  of  the  Kingdom," 
but  the  harvest-producing  seed  must  be  prepared  to  fall  into 
the  ground  and  die.  The  Christian  ethic  calls  for  men  of 
faith  to  whom  the  Kingdom  of  God  is  so  good  that  it  must 
be  true,  so  ideal  that  it  can  and  must  be  made  actual,  and 
who  for  the  joy  set  before  them  endure  the  cross,  despising 
the  shame.  The  rulers  of  one  land  crucified  Jesus  on  the 
ground  that  if  their  fellow-countrymen  believed  on  Him, 
they  would  lose  their  place  and  their  nation.  As  a  matter 
of  fact  they  not  only  lost  place  and  nation,  but  also  their 
opportunity  of  becoming  God's  Messianic  people  in  the 
establishment  of  His  world-wide  Kingdom,  because  they 
knew  not  "  the  things  which  belong  unto  peace."  Is  there 
none  of  the  nations  of  so-called  Christendom  with  faith 
enough  to  venture  to  let  the  Spirit  of  Christ  motive  its  policy 
at  home  and  abroad,  and  become  God's  servant  to  lead  the 
world  into  the  era  of  peace  and  goodwill,  to  lighten  it  with 
the  glory  of  the  Lamb  (not  the  lion  and  not  the  eagle) 
shining  in  redeeming  love  through  all  its  contacts  with  the 
as  yet  unredeemed  garts  of  the  earth  ?  Shall  it  be  Great 
Britain,  Germany,  the  United  States  of  America?  Or,  we 
knowing  not  the  day  of  our  visitation,  must  deliverance_arise 
from  some  other  place?  f;,?,--.*"''* /•  ,' 

The  finality  6f  the  Christian  ethic  cannot  be  demonstrated. 
Nothing  can  be  proven  until  the  facts  are  all  in,  and  in  this 
case  more  than  time  is  required.  The  Christian  ideal  de- 
mands eternity  for  its  realisation.  Immortality  is  a  necessary 
postulate  for  every  man  who  expects  to  become  Christlike. 


REV.  HENRY  SLOAN  COFFIN  171 

We  stand  amid  eternal  ways.  Death  is  but  an  incident  to 
labourers  for  the  kingdom  of  love.  Time  cannot  enter  into 
the  calculations  of  those  who  serve  an  ideal  which  puts 
enough  into  one  day  to  make  it  seem  as  a  thousand  years, 
and  who  believe  in  it  with  enough  confidence  to  last  out  a 
thousand  years  as  one  day.  We  are  prepared  both  to  work 
tirelessly  and  quietly  wait  for  new  heavens  and  a  new  earth 
wherein  dwelleth  righteousness. 

Nor  does  the  finality  of  the  Christian  ethic  mean  that  we 
are  infallibly  guided  in  our  attempts  to  set  up  in  human 
society  the  Kingdom  of  God.  Christianity  assumes  that  we 
are  children,  and  that  God  takes  the  risk  of  our  blunders  in 
order  that  with  free  initiative  we  may  be  educated  into 
independent  and  companionable  sons  and  daughters.  But 
Christlike  love  can  make  no  serious  mistakes,  and  is  the 
*  highest  wisdom  if  God  is  love. 

It  is  this  conviction  that  gives  us  our  assurance  that  the 
Spirit  of  Christ  is  our  ultimate  authority.  For  us  the  ethical 
idea  revealed  in  Jesus  is  not  merely  the  highest  product  so 
far  of  an  evolving  humanity  :  it  is  the  disclosure  of  the 
character  of  the  everlasting  God.  The  social  order  in  which 
every  relationship  is  Christlike  is  related  with  the  structure 
of  the  universe  itself. 

"  Deep  in  the  world-heart 
Stand  its  foundations, 
Tangled  with  all  things,         ^ 
Twin-made  with  all."       ^  ^>«*i- 

It  is  the  eternal  purpose  which  stars  in  their  courses,  the 
rolling  centuries,  the  generations  of  men  were  designed  to 
fulfil.  The  Father  of  Jesus  Christ  is  Lord  of  Heaven  and 
earth,  and  where  the  seed  is  the  Kingdom  of  God,  the  earth 
beareth  fruit  of  herself. 

This  faith  of  ours  is  not  wholly  groundless.  We  point 
with  joy  to  the  characters  of  those  out  of  every  kindred  and 
tongue  and  people  who  through  the  centuries  have  sought 
first  the  Kingdom  of  God  and  His  righteousness,  and  to 
their  achievements  for  liberty,  for  truth,  for  justice,  for  love. 
But  the  demonstration  of  the  universality  and  finality  of  the 


172     ADDRESSES  AT  EVENING  MEETINGS 

Christian  ethic  resolves  itself  into  the  practical  question, 
"  Can  we  make  the  Kingdom  of  God  seem  supremely 
desirable  to  all  men?"  Jesus  Christ  challenges  our  faith, 
our  courage,  our  consecration.  We  can  commend  His 
Kingdom  only  as  God  commended  it  when  His  Son  laid 
down  His  life  for  us.  The  supreme  worth  of  our  ideal 
cannot  be  proven  by  logic ;  it  must  be  demonstrated  by 
redeeming  love.  We  have  to  fill  up  on  our  part  that  which 
is  lacking  in  the  sufferings  of  Christ  until  all  things  are 
subjected  unto  Him,  and  His  God  is  all  in  all. 


tHE  MISSIONS  OF  THE  EARLY  CHURCH 
IN  THEIR  BEARING  ON  MODERN 
MISSIONS 

By  the  Rev.  Professor  H.  A.  A.  KENNEDY, 

D.D.,  D.Sc. 

Address  delivered  in  the  Assembly  Hall  on  Thursday 
Evening,  i6th  June 

I.  The  Preparation  jar  Christianity. — In  comparisons  of 
the  modern  with  the  primitive  situation  on  the  mission 
field,  it  is  common  to  find  a  sharp  contrast  drawn  between 
the  preparation  of  the  Grgeco-Roman  world  for  the  Christian 
mission,  and  the  attitude  of  mind  which  now  confronts  the 
missionary  as  he  enters  on  a  campaign  among  heathen 
peoples.  There  are  elements  in  the  contrast  which  may 
be  frankly  admitted.  The  Jewish  Synagogues  of  the  Dis- 
persion, by  their  active  propaganda  of  such  doctrines  as 
monotheism  and  retribution,  had,  unconsciously,  been 
fertilising  the  soil  of  paganism.  There  was  a  wistful  gaze 
turned  towards  the  East,  and  men  were  ready  to  assimilate 
the  mystic  speculations  and  ritual  presented  to  them  by  the 
travelling  preachers  of  Oriental  faiths.  As  the  old  naive 
religions  decayed,  the  needs  of  the  moral  consciousness 
asserted  themselves.  There  was  a  widespread  craving  for 
victory  over  the  material  in  all  its  aspects,  and  for  com- 
munion with  the  Divine.  External  conditions  also  bore 
witness  to  the  "fulness  of^ the ~time."  The  common 
language,  the  affinity  of  sentiment,  the  generally  attained 
order  of  civilisation,  the  unity  of  government- — all  these 
phenomena  were  influences  ofno"orarnary  value  in  "pre- 

*73 


174     ADDRESSES  AT  EVENING  MEETINGS 

paring  the  way  of  the  Lord."  The  very  mention  of  those 
helps  is  Ukely  to  call  up  definite  hindraiic£S-iQ_J;.he_mmd  of 
the  modern  missionary.  The^iTecessity  of  shaping  innuni- 
eraBte^'languages  into  suitable  instruments  for  spiritual 
quickening  and  instruction,  the  extraordinary  variety  of 
levels  in  culture  on  the  mission  field,  the  complex  array 
of  social  structures  which  confront  him,  the  constant  lack 
of  civil  or  political  organisation  among  heathen  peoples — 
what  perplexing  problems  do  the  existing  facts  of  the 
situation  suggest,  as  contrasted  with  those  of  the  earlier 
times.  And  yet  there  are  counterbalancing  forces  which 
must  not  be  ignored.  The  evidence  for  these  is  amply 
available  in  the  Reports  presented  to  this  Conference. 

Of  paramount  importance  is  the  remarkable  accessibility 
of  the  non-Christian  world.  In  close  correlation  with  this 
accessibility  is  the  diminishing  hold  of  the  non-Christian 
religions  on  the  educated  and  influential  crasses.  This 
general  feature  is  not  discounted  by  the  fact  that  there 
I  J./  are  sj)oradic  revivals  of  these  ancient  faiths,  such  as  the 
"^  renewed  vigour  of  Buddhism  in  Burma  and  Ceylon,  the 
recent  deification  of  Confucius  in  China,  the  activity  of 
neo-Hindu  schools  of  thought  in  India,  like  the  Brahmo 
Samaj  and  the  Arya  Samaj,  with  their  curious  religious 
syncretism.  Rather  do  such  phenomena  directly  recall  the 
environment  of  the  earliest  Christian  missions.  And  when 
we  view  \vilh  thankful  v."onder  the  flowing  tide  of  spiritual 
life  in  Korea,  the  moving  towards  Christianity  _of..  the 
'•  "  depressed "  masses  in  India,  the  stirring  of  aspiration 
both  in  the  educated  classes  and  the  illiterate  population 
of  China,  we  realise,  without  questioning,  that  the  laborious 
preparation  of  years  has  at  length  opened  a  new  era  of 
spiritual  possibilities. 

2.  2'/ic;  Creative  Fe7-sonalliy  in  Alisswn-  Work. — The 
prepared  field  of  the  Grseco-Roman  world  was  claimed  and 
cultivated  for  Christ  by  the  A£ostle_JPaul  and  his  fellow- 
workers.  Here,  at  the  very  outset,  v.-e  are  confronted  with 
tlie  supreme  value  for  the  missionary  enterprise  of  the 
in.spiring,  comjjeiling  personality.  The  first  missionaries, 
men  likePaul  aiid  Barnabas  and  other  nameless  labourers, 


REV.  PROF.  H.  A.  A.  KENNEDY  175 

through  their  invincible  faith  in  the  Uving  Lord,  and  their 
complete  self-surrender  to  His  service,  were  iiiasters.  of 
extraordinary  spiritual  resources.  They  were  unique 
religious  forces.  St.  Paul's  '  character'  was  truly  creative^ 
The  nature  of  his  contact  with  those  whom  he  brought 
under  the  sway  of  Christ  is  made  plain  by  the  Epistles. 
Take  the  earliest  missionary  document  in  Christian  literature, 
the  First  Letter  to  the  Thessalonians.  Chapter  11.  contains 
a  singularly  attractive  description  of  the  relation  between  the 
missionary  and  his  converts  :  "  We_  were  gentle  in  the  midst 
of  you,  as  when  a  nurse  cherisheth  her  own  children  :  even 
so,  beingjffec^qnately  desirous  of  you,  we  were  well  pleased 
to  impart  unto  you,  not  the  gospel  of  God  only,  but  also  our 
own  souls,  because  ye  were  become  very  dear  to  us " 
(vv.  7-8).  There  is  the  situation  in  a  sentence.  Tf  sets 
forth  a  splendid  missionary  ideal,  whose  significance  for  the 
communities  which  St.  Paul  evangelised  can  scarcely  be 
over-estimated.  For  it  is  a  commonplace  that  "the  best 
instrument  in  all  mission  work  is  the  personality  of  the  ^ 
missionary  himself"  (Weinel).  We  have  numerous  examples 
of  this  throughout  the  early  history  of  the  Christian  mission. 
I  need  only  remind  you  of  the  extraordinary  importance  of 
Origen  of  Alexandria  for  the  irifluence  and  diffusion  of  the 
Christian  faith  among  the  educated  classes  of  his  time. 

Indeed,  at  this  point,  we  seem  to  light  upon  one  of  the 
chief  explanations  of  the  spiritual  solidity  with  which 
Christianity  was  estabhshed  aT^so  many  centres  in  the 
first  epoch  of  missionary  enterprise.  Apart  from  the 
workings  of  that  Divine  Spirit,  whose  energy  is  ever 
almighty,  the  earliest  Christian  communities  were  built  up 
on  the  genuine  devotion  of  individuals  to  the  self-sacrificing  -" 
men  who  had  brought  them  the  good  news  of  Jesus  Christ. 

The  earnestness  with  which  St.  Paul  strives  to  maintain 
this  affectionate  personal  relationship  shows  what  it  meant 
for  him.  And  its  effects  on  the  mission  field  are  no  less 
noteworthy.  On  the  ground  of  it,  St.  Paul  could  say  to  his 
converts,  "Beye_imitatQi"s  tog^ether  of  me"  (Phil.  iii.  1 7).  The 
full  significance  of  this  bold  language  for  the  missionary 
enterprise  of  to-day  is  illumined  by  the  following  sentence 


i;6    ADDRESSES  AT  EVENING  MEETINGS 

from  Herr  Inspektor  Warneck's  Living  Forces  oj  the  Gospel : 
"Jesus  as  a  pattern  for  Heathen-Christians  implies  a  higher 
stage  of  Christian  Ufe  than  many  have  reached.  The 
majority  of  Christians  in  the  Indian  Archipelago  look  to 
the  elders  and  teachers  as  examples,  and  they  to  the  mis- 
sionary" (p.  275,  Eng.  Tr.).  But  it  would  be  a  complete^ 
misconception  of  the  circumstances  to  regard  these  inspiring 
Christian  personalities  of  the  early  mission  as  isolateq-^ 
individuals,  who  laid  all  the  emphasis  on  their  personal 
presentation  of  the  redeeming  benefits  of  Christ.  As  a 
matter  of  fact,  what  differentiated  the  missionary  activity 
of  St.  Paul  and  his  fellow-workers  from  the  travelling 
preachers  of  the  second  century,  as  described,  for  example, 
by  Eusebius,  was  the  invariably  close  connection  of  the 
former  with  the  Church  from  which  they  had  gone  forth. 
So  prominent  was  this  feature  that  "the  work  of  the 
individual  was  practically  regarded  as  the  operation  of  the 
Church  through  him  "  (Hauck).  One  has  only  to  refer  to 
such  passages  as  Acts  xiv.  26:  "Thence  they  sailed  to 
Antioch,  from  whence  they  had  been  committed  to  the 
grace  of  God  for  the  work  which  they  had  fulfilled." 

3.  The  Nature  oj  Missionary  Preaching. — "  The  ministry 
of  the  Word  stands  forth  pre-eminently  as  a  missionary 
instrument  in  the  early  Church "  (Lindsay).  We  must 
attempt  in  the  briefest  fashion  to  estimate  the  main  features 
of  early  missionary  preaching.  This  is  by  no  means  easy. 
I  am  not  sure  that  we  can  form  a  very  definite  picture  even 
in  the  case  of  St.  Paul  himself  Nothing  is  more  noteworthy 
in  the  Christian  literature  of  the  second  and  third  centuries 
than  the  divergent  descriptions  of  the  presentation  of^ 
Christianity,  and  of  those  elements  in  it  whjch  appealed  to 
the  hearts  of  men.  Still,  certain  guiding  principles  of  the 
primitive  preaching  may  be  ascertained.  And  for  these  we 
naturally  turn  to  the  Epistles  and  the  Acts  of  the  Apostles. 

Various  scholars  have   pointed  out    that    the  first    three 

chapters  of  the  Epistle  to  the  Romans  give  a  typical  example 

i  of  the  lines  on  which  St.  Paul  laid  down  his  appeal  to  the 

heathen  world.     The  facts  are   specially  suggestive  in  two 

directions.       On    the   one   hand,    the   Apostle   assumes    a 


REV.  PROF.  H.  A.  A.  KENNEDY  177 

natural  or  instinctive  knowledge  of  God  in  Gentile  as  well 
as  Jew.  On  the  other,  he  starts  with  the  presupposition 
that  aUhave_simied,  and  stand  in  need  of  redemption. 
We  are  safe  in  believing  that  these  two  elements  were 
always  prominent  in  St.  Paul's  missionary  preaching.  Good 
evidence  for  the  one  fundamental  position  is  to  be  found 
in  such  passages  as  i  Cor.,  ii.  2  f.  :  "  I  determined  not  Jo  know 
anything  among^ you  save  Jesus.Xhrist.  and  Him  crucified." 
The  other  is  powerfully  attested  by  the  reports  of  St.  Paul's 
addresses  at  Lystra  and  Athens.  Now  these  two  main 
positions  are  extraordinarily  illuminating  for  all  missionary 
preaching.  The  one  is  immediately  derived  from  St.  Paul's 
ojwn  religious  experience.  He  has  proved  for  himself  that 
Christ  can  redeem  from  sin  and  moral  failure,  and  that  as 
the  Redeemer  He  has  completely  unveiled  the  fatherly 
heart  of  the  all-holy  God,  who  yearns  to  draw  all  men  into 
living  fellowship  with  Himself.  This  is  a  Gospel  for  all 
time  and  for  all  people.  Whatever  resources  the  missionary 
may  possess,  he  must  have  a  message  which  he  can  interpret 
in  the  light  of  his  own  spiritual  experience.  St.  Paul's 
second  basal  standpoint  is  summarised  in  the  famous 
passage  of  i  Cor.  ix.,  which  concludes  with  these  words  : 
"I  am  become  all  things  to  all  men,  that  I  may  by  all  A 
means  save  some"  (ix.  22).  Here  the  Ap6sl:Ie~^reveals  his 
marvellous  insight  into  the  essential  principles  of  missionary 
effort.  He  knows  howjnany  of  the  religious  and  ethical 
conceptions  of  those  to  whom  he  preaches  must  ultimately 
be  transformed,  if  they  are  to  be  worthy  followers  of  Jesus  ;- 
Christ.  But  he  will  begin  by  constructive  rather  than  Wi 
destructive  operations.  And  so  he  seeks  a  point  of  contact  I'"  ' 
witirnhis  "hearers  in  what  he  calls  "  the  truth  of  God " 
(Rom.  i.  25),  a  truth  possessed  by  mankind,  which  many 
"  hold  down  "  or  "  hinder  "  "  in  unrighteousnes  "  (Rom.  i.  1 8). 
Nay,  more.  His  vista  embraces  the  widest  possible  range.  \ 
"  Whatsoever  things  are  true,  whatsoever  things  are  reverend, 
whatsoever  things  are  righteous,  whatsoever  things  are 
pure,  whatsoever  things  are  Jjayely,  whatsoever  things  are  of  ; 
good  report ;  if  there  be  any  virtue,  and  if  there  be  anything  ' 
worthy  of  praise,  take  account  of  these  things  "  (Phil.  iv.  8). 
COM.  IX. — 12  "" 


i;8     ADDRESSES  AT  EVENING  MEETINGS 

It  is  difficult  to  estimate  precisely  the  extent  to  which  these 
mutually  complementary  methods  were  followed  in  the  first 
three  centuries.  There  could  not  be  many  missionary 
preachers  who  penetrated  so  profoundly  into  the  depths  of 
the  Christian  revelation  as  St.  Paul  did.  But  redemption 
from  sin  and  moral  helplessness  was  a  fact,  and  the  pro- 
clamation of  Christ  as  the  Saviour  in  the  widest  sense  to  a 
society  which,  whether  half-consciously  or  earnestly,  craved 
for  moral  and  spiritual  deliverance,  remained  in  the  forefront 
of  early  missionary  preaching.  Alongside  of  this,  there  were 
interesting  developments  of  the  other  strain  in  St.  Paul's 
appeal.  This  is  especially  evident  in  the  work  of  the  Chris- 
tian apologists.  These  men  emphasised  the  ideas  common 
to  Christianity  and  the  highest  pagan  thought.  But  in 
seeking  to  demonstrate  that  the  religion  which  they  had 
embraced  included  within  itself  the  worthiest  ideals  of 
Gentile  aspiration,  these  converts  from  heathenism  did  not 
take  up  the  position  of  cold  observers,  but,  as  Kahler  aptly 
remarks,  "  gave  expression,"  in  their  apologies,  "  to  _the  rj 
inner  rnoyements  of  their  own  lives  "  {Angewandte  Dogmen, 
p.  421). 

The  bearing  of  St.  Paul's  method,  as  illustrated  by  these 
two  great  principles,  upon  the  modern  missionary_ent^p.rise, 
is  too  obvious  to  require  lengthened  comment.  It  is  super- 
fluous here  to  lay  stress  on  the  unchanging  need  of  genuine 
evangelism.  This  is  strikingly  emphasised  in  the  Reports 
of  the  Commissions  presented  to  the  Conference.  For 
example,  "  There  is  virtual  agreement  that  the  first  need  of  India 
is  for  the  preaching  of  the  Gospel  message"  (Vol.  I.,  p.  132). 
But  what  of  St.  Paul's  normative  principle  of  finding  common 
ground  with  his  audience  ?  Here  is  one  of  the  most  urgent 
problems  for  the  missionary  enterprise.  We  know  how 
manfully  it  is  being  grappled  with.  The  Report  of  Com- 
mission IV.  tells  how,  in  China,  Christian  teaching  and 
preachers  have  largely  appropriated  Buddhist  terminology. 
From  Japan  we  hear,  for  example,  of  Mr.  Arthur  Lloyd's 
remarkable  attempt  to  interpret  the  faith  of  Christ  to 
Japanese  Buddhists  through  the  medium  of  the  Shinshu 
theology.     In  India,  a  deepening  knowledge  of  the  religious 


REV.  PROF.  H.  A.  A.  KENNEDY  179 

thought  of  Hinduism  is  indicating  avenues  of  approach  to 
the  religious  consciousness  of  the  people,  which  possess 
extraordinary  possibilities.  "  If  Christianity,"  says  Canon 
Robinson,  "  can  be  defined  as  a  personal  surrender  and 
devotion  to  Jesus  Christ,  the  passionate  devotion  to  Rama 
or  Krishna,  which  is  the  essential  characteristic  of  the  bhakti 
worship  of  India,  ought  to  prepare  the  minds  of  its 
worshippers  to  understand  the  meaning  and  basis  of  the 
Christian  faith"  {The  Interpretation  of  the  Character  oj 
Christ  to  Non-Christian  Races^  p.  44).  The  suggestion  has 
been  made  in  one  of  the  Reports  that  "a  few  prominent 
missionaries  should  devote  themselves  entirely  to  the 
apologetic  work  of  overcoming  the  pantheism  of  India  from 
within."  A  splendid  example  of  the  lines  on  which  such  a 
suggestion  might  be  carried  out  is  found  in  Mr.  A.  G. 
Hogg's  masterly  study  of  Kar)na_a7id_Redemption^  which  is  ^ 
itself  a  proof  of  the  gain  that  may  come  to  Christian  ^ 
theology  from  the  sympathetic  study  of  Eastern  religions. 

4.  The  Effects  ofMissiofTlVork  as  Causes  of  the  Expansion 
of  Christianity. — There  is  nothing  more  plain  in  the  history 
of  the  first  three  centuries  than  that  the  effects  of  the 
mission  work  accomplished  became,  in  turn,  the  causes  of 
the  propagation  of  the  Christian  faith.  Christianity  was 
seen  to  be  an  acUianorce,^an  actual  fact,  in  the  Uves  of  men  ^ 
and  women  by  their  heathen  neighbours.  Certain  evidences 
of  this  were  peculiarly  impressive.  There  was,  e.g.,  the 
banishing  of  the  spirit  of  fear  from  an  existence  haunted  by 
an  environment  of  evil  spirits.  Its  place  was  taken  by  the 
joy  which  sprang  from  the  consciousness  of  salvation. 
"  If  God  be  for  us,  who  can  be  against  us  ? "  This  was 
newness  of  life,  eternal  life,  a  Hfe  hid  with  Christ  in  God. 
And  the  new  spirit  was  far  more  than  emotion.  Its  fruits 
were,  in  the  highest  sense,  practical.  It  expressed  itself  pre- 
eminently in  the  attitude  of  love  and  brotherhood.  Com- 
passion extended  far  beyond  its  ordinary  limits,  as  exempli- 
fied in  the  guilds  and  associations  of  contemporary  society. 
"The  power  of  this  helpful  love,"  as  Prof.  Warneck 
suggestively  observes,  "  lay  in  the  fact  that  it  went  forth  from 
persons  who  had  been  heathens  themselves,  i.e.  from  native 


i8o    ADDRESSES  AT  EVENING  MEETINGS 

Christians"  {Allgem.  Missions-Zeitschr.,  xxx.  p.  410).  In 
such  an  atmosphere  social  distinctions  were  largely  obliter- 
ated. It  was  possible  for  a  slave  to  be  Bishop  of  Rome 
about  A.D.  200.  And  this  same  temper  of  brotherhood, 
linking  one  Christian  community  to  another,  speedily 
created  a  mighty  society,  whose  very  existence  became  a 
powerful  instrument  for  winning  adherents  to  its  cause. 
Most  of  these  phenomena  have  their  parallels  in  modern 
missionary  work.  One  in  particular  must  be  mentioned, 
which  reminds  us  how  vividly  the  conditions  of  the  apostolic 
age  are  mirrored  in  our  own.  Already,  from  the  Epistles, 
it  is  clear  that  there  could  exist  side  by  side  in  the  earliest 
Christian  communities  a  very  real  faith  and  a  very_defec- 
tive  morality.  Light  is  slie3~on1he  situation  by  the  fact 
emphasised  more  than  once  in  the  Reports  presented  to  the 
Conference  that  the  seiiS£-of_sin  is  a  comparatively  late 
L  growth  in  the  coriscip.i;snfi§§,of  .tbe-converl  from  heathenism, 
arKnTasreaiiy  to  be  created  by  his  new  relation  to  Christ. 
But  the  phenomenon,  as  a  whole,  is,  of  course,  intimately 
connected  with  the  social  organisation  to  which  the  indi- 
vidual belongs.  Here  the  unit  is,  as  a  rule,  I  need  scarcely 
remind  you,  the  family,  with  all  its  traditions  and  heritage  of 
customs. 

5.  The  Relation  oj  Christian  Missions  to  Heathen  Social 
Life, — Thus  we  are  confronted  with  thejoroblem  which  the 
U  early  missionaries  had  to  face,  and  which  atilLperplexes  the 
worker  in  the  foreign  field.  What  attitude  ought  the  mission 
to  take  towardsj.mportant  elements  belonging  Jo  the  very 
/texture  of 'hekh^Ji- thought  .  and__serxtimeDt  ?  Here  some 
issueTare^rfectly  clear.  In  writing  to  the  Thessalonians, 
St.  Paul  selects  as  fundamental  for  their  new  oudook  their 
"  turning  from  idols  ^o  serve  thejiying  and  true  God " 
( I  Thess.  i.  9).  At  this  point  a  complete  break  with  their  past 
is  inevitable.  "  Ye  cannot,"  he  urges  upon  the  Corinthians, 
"  drink  the  cup  of  the  Lord  and  tjie.cup  of  demons  "  (i  Cor. 
X.  21).  This  attitude  was^normative  for  early  Christian 
missions.  There  could  be  no  compromise  with  idolatry. 
The  practical  significance  of  the  situation  is  interpreted 
by  the  remark  of  Herr  Inspektor  Warneck,  that_rareliLidoes 


REV.  PROF.  H.  A.  A.  KENNEDY  i8i 

an  apostate  seek  Divine  forgiveness,  but  apostasy  implies  a  ^-  Uie^ 
serious  deadening  of  the   conscience  {Living  Forces  of  the      5,  ^ 
Gospel,    p.    294).       But    many    ethical    situations    on    the       ^'^ 
mission  field  are  far  more  complex.     St.    Paul's  masterly 
handling   of  two    prominent    difficulties    in  the   Corinthian 
Church,  mixed  marriages,  and  the  partaking  of  food  which 
had   been    used    in   pagan    worship,    is    full   of   suggestion, 
because  of  its  ri^ejnoderadqn^OTd  tact.     While  he  J^ 

raises  the  discussion  to  a  high  religious  level,  the  Apostle  is   ^ 
careful  not  to  lay   down   rigid   rulesl     But  that   is   a  very 
different  course  from  favouring  laxity.     In  the  early  days  of 
Christian  missions  there  was  not  always  available  a  balanced 
wisdom    like   that   of   St.    Paul,   and   serious    consequences 
followed.     Asia  Minor,  where  the  faith  had  won  its    most 
rapid  victories,  was  the  region  within  which  Paganism  re- 
appeared in  the  Church.      In  that  age  it  was  the  chosen    ^ 
home  of  religious   syncretism.     So  that,  inevitably,  certain       ^^^ 
foreign    elements    became    fused    with    Christianity,    which 
detracted  from    its    spirituality  and  tended  to  externalism. 
Even  more.     We  find,  for  example,  that  the  famous  Church  \ 
leader,    Gregory    Thaumaturgus,    deliberately    relaxed    the  f 
earlier  discipline,  and  "allowed  the  rude  multitude  to  enjoy 
their  festivals,"  but  now  " in  Christian  guise."     "The  cult  of 
the  martyrs  "  (I  quote  from  Plarnack),  "  took  the  place  of  the    ^'^=^V>t<^ 
old  local  cults,  and  the  old  fetishes  were  succeeded  by  the 
relics  of  the  saints"  {Expansion,  ii.  p.   208).     Christianity 
undoubtedly    became    popular,    but    at    too   great    a    cost.  , 
Everything  points  to  a  similar  combination  of  circumstances 
as   likely    to    confront    the    modern    missionary    enterprise. 
Already  mass   movements  towards    Christianity  are    taking 
shape.     As  in   the   third   century,   these    are  the   channels 
through    which    alien    ideas    will    flow    into    the    Christian 
society.     To  realise  the  good  in  them,  and  to  ward  off  the 
evil,   will   demand   a  high   degree   of  spiritual   insight    and 
practical  wisdom.     For,  unquestionably^^all  arbitrary  action_^ 
must  be  avoided.     The  missionary  dare  not  sEutTiTs  eyes 
against  forcesof  religipus^value  which  may  reveal  themselves  P^ 
in_heathen  Ideals.     These   may  prove    veritable    stepping-' 
stones  towards  a  solid  Christian  position.      In  any  case  the 


^ 


1 82     ADDRESSES  AT  EVENING  MEETINGS 

ideas  and  the  customs  which  are  the  very  substratum  of 
heathen  society  must  be  studied  without  prejudice.      "  The 
religion  of  Christ,"  we  read  in  the  Report  of  Commission  II., 
"  interpreted  in  the  light  of  the  incarnation,  finds  everywhere  j 
traces  of  that  Light  which  lighteneth  every  man,  that  seminal  j/ 
Word,  giving  fragments  of  Truth  even  to  those  not  privileged  ^ 
to  know  God  in  Christ.     The  missionary  so  instructed  asks 
of  any  custom,  What  is  the  ^n^  in  it,  by  which  it  has  lived 
through  these  many  centuries?"  (Vol.  II.,  p.  113). 

This  problem  is  exemplified  in  the  supremacy  of  caste  in 
India  (see  pp.  115,116).  A  problem  of  a  similar  kind  emerges 
with  reference  to  ancestor-worship  in  China.  In  any  case, 
we  have  to  be  reminded,  as  the  Report  just  quoted  aptly 
suggests,  "  of  the  deep  reverence  which  our  Lord  and  St. 
Paul  paid  to  the  personality  of  those  with  whom  they  had 
dealings,  and  that  the  one  end  of  law,  and  of  discipline  as 
guarding  law,  is  the  development  of  the  sense  of  sin  ;  in  other 
words,  the  training  of  a  Christian  conscience  within  theif 
Church  under  our  care  "  (p.  1 18). 

Deep  penetration  and  a  far-reachjng  outlook  are  needful 
for  determining  the  relation  of  the  Christian  mission  to 
elements  in  heathen  society  which  seem,  for  the  present,  at 
least,  to  form  an  integral  part  of  racial  thought  and  feeling,  and 
differences  of  judgment  are  sure  to  reveal  themselves  as  regards 
the  application  of  apostolic  principles  to  definite  situations. 

6.  TAe  Nature  atid  Organisation  of  the  Church  on  the 
Afission  Field. — But  there  appears  to  be  practical  unanimity 
of  conviction  as  to  the  last  question  which  I  wish  to  emphasise, 
the  necessity  of  an  indigenous  Christian  Church.  Hereji/" 
indeed,  greatliivergence  of  view  maypfevailTegarding  ultimate 
forms  of  organisation  and  administration.  But  most,  if  not 
all,  'competent  observers  seem  to  believe  that  the  non- 
Christian  races  must  be  evangelised  by  Churches  composed 
of  their  own  kith  and  kin.  Perhaps  this  is  the  sphere  in 
which  most  mayT)(r  learned  for  the  modern  campaign  from^' 
a  careful  survey  of  the  earliest  Christian  missions.  I  must 
here  remind  you,  that  by  the  end  of  the  second  century 
there  was  no  regular  organised  system  of  what  is  technically 
called  "  missionary  "  effort.     There  were,  indeed,  to  be  found 


REV.  PROF.  H.  A.  A.  KENNEDY  183 

certain  travelling  preachers,  but  theirjvgrjc  does  not  seem  to  ^    '^''^ 
have  been  of  primary  importance.     And  yet  this  was  a  period      ^>'uA. 
when  Christianity  extended  its  sway  by  leaps  and  bounds.  '^' 

The  secret  is  to  be  discovered  in  the  missionary  enthusiasm        '^% 
of  the  organised  Christian  communities.     St.  Paul's  plan  of 
operation  is  familiar  to  us  all.     He  chose  strategic  positions, 
planted   strong  congregations  at  these  points,  assured  that 
Christian  influence  must  inevitably  radiate  from  them  in  all 
directions.     It  is  needless  for  our  purpose  to  dwell  on  the 
organisation  of  these  communities.     On  the  one  hand,  those 
founded  by  a  prominent  apostle  like  St.  Paul,  and  acknow- 
ledging him  as  their  spiritual  father,  were  for  that  very  reason 
linked  to  one  another  by  powerful  ties.     On  the  other  hand, 
it  is  evident  from  early  Christian  literature  that,  for  the  first 
two  centuries  at  least,  each  of  these  communities  was  more 
or  less  an  independent  local 'jmit,  a  representative  in  itself  of     J^^ 
the   Church  of   God.     To    this    condition  of   things    there 
corresponded,  in  the  earlier  era,  the  existence  of  a  prophetic 
and  a  local  ministry ;  the  one  common  to  a  wide  range  of 
communities,  the  other  belonging  to  a  definite  congregation. 
Unquestionably  these  separate  congregations  came  at  a  very 
early  stage  to  have  the  consciousness  that  they  were  parts  of 
one  great  Church.     This:  was,  as  TertuUian  says,  "  because\ 
they  gave  each  other  the  salutation  of  peace,  regarded  each  p  wt»4^ 
other  as  brethren,  and  practised  the  jnterchjirige  of  hospi^  u^'^^. 
tality."     The    various    Christian    communities  therefore,  in    A^i-fCx 
each  province  of  the  Roman  Empire,  became  the  centres  of 
missionary  activity.     Probably  the  first^onverts  in  each  came 
to  take  a  leading  part  in  the  teaching  and  administration  of 
their  congregations.    In  any  case,  those  who  primarily  directed 
the  work  of  the  Churches  were  natives  of  the  soil.     Hence 
the  Churches  of  Asia  Minor,  or  of  Africa,  or  of  Italy  developed  jj 
in  accordance  with  the  genius  of  the  country.     There  was 
nothing  exotic  about  them.     TK^~  were'  sjlTgoyerning,  self- ./ 
supporting,  and  in  the  highest  degree  self-propagating.     Their 
methods  of  organisation  and  evangelisation  must  have  grown  ^ 
spontaneously  out  of   their   environment.     This    could    be 
'.groyed^y^examples.    'Now,  their  powerful  impulse  to  expan- 
sion bears  witness  to  the  intensity  of  Christian  inspiration 


1 84     ADDRESSES  AT  EVENING  MEETINGS 

/  which  they  had  received  from  their  founders.  St.  Paul  had 
trained  his  converts  with  immense  pains  in  his  own  spirit. 
They  felt  that  they  were  debtors  to  their  neighbours.  And 
they  embraced  all  sorts  of  opportunities  to  win  men  for  their 
Lord.  In  the  Odavivs  of  Minucius  Felix,  e.g.,  there  is  a  charm- 
ing story  of  three  friends  on  a  pleasure  excursion,  in  which 
the  two  Christians  of  the  group  shaped  the  conversation  so 
as  to  influence  the  heathen  for  Christ.  This  effort  went  on 
in  all  directions,  in  households,  in  the  street,  in  places  of 
business,  among  artisans,  and  in  circles  of  the  educated. 
Another  feature  of  incalculable  value  for  the  success  of  the 
Christian  movement  lay  in  the  common  ground  occupied  by 
f  ''"W  the  members  of  the  Church  and^hose  whom  they  sought 
fo~bTing  into  its  fellowship.  A  common  heritage  of  customs 
and  ideas,  a  common  education,  a  common  social  life,  that 
impalpablecornmunity  of  sentiment  which  no  outsider  can 
h'  fuTly~appreciate — these  must  always  be  factors  of  decisive 
moment  even  for  th'Flntefpretation  of  a  Gospel  which  tran- 
scends national  limitations.  And  all  this  eager  activity  was 
buttressed  by  the  splendid  development  of  the  Christian 
society,  "  from  the  local  to  the  provincial  Church,  and  from 
that  to  the  larger  league  of  Churches,  in  Synods."  The 
direct  bearing  of  these  facts  of  primitive  Christianity  upon 
the  modern  situation  requires  little  emphasis. 

The  history  of  the  earliest  Christian  missions  is  an 
eloquent  testimony  to  the  assimilative  power  of  indigenous  U 
Churches.  Much  energy  has  been  concentrated,  and  wisely 
concentrated,  on  the  establishing  of  healthy  organisations. 
These  organisations  have,  like  those  of  the  Early  Church, 
been  often  modelled  according  to  the  framework  of  native 
institutions,  a  course  which  seems  essential  to  their  success. 
Perhaps  more  attention  must  be  given  "  to  the  development 
of  the  native  gifts  of  spiritual  and  mental  energy  (I  quote 
from  the  Report  of  Commission  II.),  to  secure  for  the 
Church  in  the  mission  field,  in  every  case,  room  for  its  own 
characteristic  development."  The  example  of  the  Early 
Church  suggests  that  the  time  has  fully  come  to  deepen, 
in  the  native  Churches,  the  sense  of  responsibility  to  the 
non-Christians  wlio  are  about  them. 


REV.  PROF.  H.  A.  A.  KENNEDY  185 

Missionary  experience  in  Uganda,  and  more  recently  in 
Korea  and  Manchuria,  most  impressively  attests  the  wisdom 
of  the~nieth6ds  followed  in  the  opening  centuries  of  our  era. 
And  the  recommendations  of  Commission  I.  on  this  subject 
(pp.  368,  369),  embody  a  wise  adaptation  of  the  fundamental 
principles  of  the  ^arly-Church  to  the  modern  situation. 

I  have  attempted  to  bring  into  prominence  certain  selected 
factors  and  methods  in  the  missions  of  the  Early  Church 
which  seemed  to  be  of  permanent  value  for  the  modern 
missionary  enterprise.  But  the  force  of  that  splendid  ex- 
ample will  inevitably  be  lost,  unless  we  share  with  Apostolic 
Christianity  its__profound  impression  of  the  unspeakable 
worth  of  Christ,  unless  we  ~are~possessed  in  heart  and  soul 
by  the  supreme  conviction  of  the  chief  Apostle  that  the 
Gospel  of  Christ  "  is  the  power  of  God_unto  salvation  to 
every  one  that  believeth." 


MEDIiEVAL  MISSIONS  IN  THEIR  BEARING 
ON  MODERN  MISSIONS 

By  the  Rev.  W.  H.  FRERE,  Superior  of  the  Com- 
munity OF  the  Resurrection,  Mirfield 

Address  delivered  in  the  Assembly  Hall  on  Thursday 
Evening,  \bthjune 

Brethren  in  Christ,  Mediaeval  Missions,  or  in  particular 
the  missions  of  the  earlier  mediseya,!  times,  have,  I  venture 
to  say,  a  great  deal  to  teach  us  in  matters  of  method,  and 
in  other  respects  as  well.  At  the  same  time  it  must  be 
recognised  that  there  is  no  systematic  account  of  the  missions 
that  were  undertaken  in  those  days,  so  far  as  I  know, 
and  therefore  our  information  on  the  subject  has  to  be 
collected  here  and  there  in  small  pieces,  and  gathered  very 
largely  from  incidents  in  the  lives  of  the  great  saints,  and,  to 
a  very  limited  extent,  from  other  "historical  documents.  I 
propose  to  take,  first  of  all,  a  few  of  the  more  obvious  points, 
and  deal  with  them  very  shortly — they  will  hardly  need 
comment — and  then  to  pass  on  later  to  one  or  two  points 
selected  for  further  discussion. 

First  of  all,  then,  we  see  much  in  the  record  of  the 
missionary  effort  of  the  early  mediaeval  times  which  is 
exceedingly  familiar  to  us  in  the  present  day.  We  see  the 
preacher  going  forth  to  preach,  itinerating  about  from 
tj(  village  to  village.  Again,  practically  every  one  of  the  great 
missTonafies  of  whom  we  read  had  the  policy,  quite 
deliberately  adopted  and  most  thoroughly  carried  out,  of 
selecting  here  and  there  the  most  promising  boys,  that 
they  might  be  taken  off  to  be  educated  so  as  to  form  the 

i86 


REV.  W.  H.  FRERE  187 

labourers  of  the  new  generation.  We  may  even  see,  I  think, 
without  being  too  fanciful,  the  beginning  of  industrial 
missions,  when  we  see  Wilfrid  in  Sussex  teaching  a  very 
desolate  and  starving  people,  and  setting  them  to  work  by 
teaching  them  to  fish,  which,  up  to  then,  they  had  been 
unable  to  do.  Again,  we  may  note  the  extraordinarily  rapid 
development  of  the  autonomous  and  indigenous  Church. 
There  was  no  hesitation,  difficulty  or  delay,  such  as  we  have 
so  constantly  presented  to  us  to-day.  Take  a  single 
instance.  As  soon  as  St.  Augustine  had  gone  to  France, 
within  a  very  short  time  after  his  landing  in  England,  and 
had  come  back  a  consecrated  Bishop,  there  was,  from  the 
very  first,  an  Ecclesia  Anglicana  :  z>.  within  a  few  months  of 
the  landing  of  the  first  missionaries.  There  was  no  difficulty  ^ 
about  it  at  all.  His  instructions  from  the  Home  Base  at  ^^ 
Rome  were  conceived  in  an  exceedingly^JiberaL .  ajid 
enlightened  spirit,  which  is  perhaps  well  worthy  of  com- 
mendation to  men  of^bur  own  days.  Further,  when  we 
get  a  brother  missionary  coming  from  the  north — Aidan 
from  another  Home  Base — there  is  the  same  hberality  and  -^ 
freedom,  and,  as  a  result,  there  is  again  growing  lip,  not 
another  body,  but  the  same  Ecclesia^nglicana.  The  two 
simpljT  forrned  into  one,  becoming  part  of  the  Church  of 
the  country.  It  is  well  worthy  of  our  serious  consideration. 
I  take  another  point  which  I  must  mention,  but  only  just 
mention.  As  topics  have  to  be  selected  it  seemed  to  me 
that  was  not  so  appropriate  to  our  discussion  as  some 
others,  but  yet  it  is  one  that  cannot  be  ignored  or  forgotten. 
I  mean  the  supreme  value  of  monastic  institutions  as 
evangelistic  agencies  in  the  whole  of  the  Mediaeval  Missions. 
They  were  all  built  upon  the  monastic^princi^le  :  and  again, 
I  think,  that  is  a  thing  which  has  to  be  laid  to  heart. 

Further,  the  questions  of  organisation  and  Church  j)olity 
need  some  consideration.  It  is  not  a  topic  which  we  can 
well  take  up  to-night ;  but  it  is  important  for  us  to  draw 
from  these  mediaeval  precedents  whatever  we  can,  and  there 
is  an  immense  deal  of  value  awaiting  any  one  who  can 
study  out  the  bearing  of  Church  organisation  and  polity  upon 
the  science  of  missions.       We  are  at  present  engaged  in 


1 88     ADDRESSES  AT  EVENING  MEETINGS 

missionary  work,  partly  in  conflict  with  great  world  religions, 
and  partly  in  contact  with  religions  of  a  very  much  lower 
type.  Now  the  Mediaeval  Church,  except  in  one  instance, 
did  not  touch  or  come  into  contact  with  any  great  world 
religion,  until  it  came  into  conflict  ratEeOS^te  ih "  tTie  day 
with  Islam ;  and  then  its  dealings  were  more  military  than 
missionary.  The  single  exception  to  this  is  the  conflict  in 
Persia  and  the  East  with  Zoroastrianism.  The  early  part  of 
this  conflict  lies  outside  our  period,  but  the  later  part  of  it 
lies  well  within,  and  therefore  may  well  be  considered.  This 
later  part,  the  missionary  zeal  of  the  Syriac-speaking  Church, 
is  largely  unrecorded.  We  only  know  very  dimly  the  way  in 
which  they  bore  right  across  into  China,  but  the  methods  are 
to  us  unknown.  We  know  little  but  the  mere  fact  of  it. 
Still,  there  is  something  to  pause  over,  something,  I  think 
too,  of  immense  importance.  These  two  great  world  religions 
came  into  conflict.  We  can  sum  up,  I  think,  the  result  in 
one  sentence.  First  of  all,  the  Persian  duahsm  contami-  ±/ 
nated  the  Christian  faith,  and  splittjheXliurch  as  an  organisa- 
tion into  fragments  :  but,  secondly,  when  purified  and  unified, 
the  result"  was  an  immense  strengthening  of  the  grij)  which 
the  Church  as  a  whole  had  upon  its  Christian  organisation 
and  faith.  Both  these  .points  and  the  result  are,  I  think, 
v>rorthy  of  our  attention  to-night.  It  is  well  that  we  should 
dwell  upon  the  really  serious  contamination  and  splitting 
which  resulted  from  the  conflict  between  Christianity  and 
that  world  religion.  It  involved  an  immense  disorder,  not 
only  in  faith,  but  in  practice.  But  from  all  that  the  Church 
emerged  all  the  stronger,  purified  in  its  faith  and  solidly 
entrenched  in  its  position.  For  we  must  never  forget,  in 
viewing  the  unity  of  the  Mediaeval  Church,  that  it  possessed 
that  unity  and  unquestioned  sway  over  the  Christianised 
world,  not  because  it  had  inherited  it  from  the  past,  but 
because  it  had  proved  itself  to  be  the  only  form  of  Christian 
organisation  which  was  fit  to  survive,  the  other  divisions 
being  unfit  to  survive.  And  its  dogmatic  force  was  the 
;  only  power  that  could  bring  the  contaminated  faith  into 
reconciliation  at  last  with  the  great  Nicene  faith. 

The  significance  of  this  for  us  is  obvious,  but  immensely 


KEY.  W.  H.  FRERE  189 

important.     We   also  have   now   to   come,   and   shall   have 
increasingly   to    come,    into    conflict    with    world    religions.  ^^^ 

Let  us  weigh  well  the  probability  that  it  will  bring  with  it  ^'^<:^ 

these  same  difficulties,  that  it  will  bring  with  it  necessarily 
a  great  contamination  of  the  faith.  It  is  a  formulated 
dogmatic  faith  that  has  survived  the  attacks,  not  semi- 
Christian  or  imperfect  statements  of  faith.  It  is  that  alone 
that  can  come  through  these  impending  conflicts  and  survive. 
Similarly,  amid  the  immense  variety  of  organisation  which 
already  exists,  and  which  will  perhaps  be  increased  in  its 
variety  before  we  are  done,  only  those  organisations  will  be 
able  to  survive  which  reaUy~sIpidrt1ie~Iest'onTiTs"tr^^^ 
impact.  Therefore,  I  can  see  that  nothing  which  I  can 
say  to  this  Conference  is  more  important  than  this.  We 
must  be  well  warned  beforehand  that  it  is  only  the  most 
comprehensive  and  yet  most  dogmatic  faith  that  can  ever 
emerge  from  such  a  conHicFas  is  lying  before  us,  and 
it  is  only  the  most  closely  knit  organisation — closely  knit 
and  yet  leaving  plenty  of  room  for  elasticity — which  can  jstiu^ 
ever  possibly  survive  The  various  conflicts  which  will  arise  as  '  '  - 
we  come  more  and  more  to  grips  with  the  Eastern  religions.  '"''^„,^ 
But  at  the  end  of  it  all  our  confidence  is  this,  that  those 
who  come  through  will  come  through  immensely  strengthened, 
united,  and  enriched,  and  that  our  whole  Western  Chris- 
tianity, now  perhaps  too  exclusively  ethical,  and  too  brutally 
practical,  will  be  balanced  as  the  result  of  this  great  conflict 
by  Oriental  conceptions,  predominantly  mystical,  and  more 
deeply  theological  in  the  strict  sense  of  that  term. 

I  turn  now  to  the  other  branch  of  our  subject,  which, 
after  all,  has  most  bearing  upon  the  Mediaeval  Missions ;  for 
nearly  throughout  their  whole  course  they  were  face  to  face 
with  the  loY>'er  type,  with  all  sorts  of  religions,  which  I  should 
roughly  class  under  the  title  animistic.  We  will  confine 
ourselves  to  four  questions  which  emerge  in  this  conflict. 
I  will  not  presume  to  do  more  than  raise  the  questions, 
leaving  it  to  your  greater  wisdoms  to  answer  them. 

First,  let  us  take  this  point,  the  medieval  mind  saw  no 
element  of  good  _at_  all ,  in.  Paganism.  It  said  frankly 
that  it  was  the  work  of  devils.     The  consequence  of  that 


/ 


190    ADDRESSES  AT  EVENING  MEETINGS 

was  that  the  missionary,  wherever  he  went,  was  extraordi- 
M    narily  and  uncompromisingly  aggressive.     The   typical  act, 
as  you  well  know,  of  a  missionary  hero  is  that  he  goes  and 
destroys  a  temple,  or  cuts  dowTi_.  an  idol,  or  in  some  way 
shocks  the  Pagan  conscience.     We  see  it,  for  example,  when 
Boniface  goes  and  deliberately  cuts  down  the  sacred  oak  3t 
Geismar,  and  Willibrord  profanes  the  holy  island  of  Heligo- 
land.    He  profaned  the  sacred  stream  by  baptizing  three 
people  in   it,  and  slaying  the  sacred  animals.     He  wanted 
to    put    the   greatest    affront    he   could   upon    this   devilish 
superstition.     We  are  told  in  our  Fourth  Report  that  this 
method  is  no  longer  admissible.     We  are  told  that  it  only 
shocks  the  heathen ;   that  he  does  not  anticipate  possibly 
that  the  missionary  himself  who  does  these  aggressive  acts 
will  be  any  the  worse  off,  but  that  they  will  inevitably  recoil 
upon  himself — a  very  great  difference  of  view,  you  will  see, 
from  the  mediaeval  idea.     But  in  this  connection  we  may 
well  remind  ourselves  that  there  are  instances  to  the  con- 
trary.    It  was  Coifi,  the  high  priest  of  Northumbria,   who 
himself  mounted  a  horse,  which  was  forbidden  to  him,  took 
a  spear,  which  was  equally  forbidden  to  him,  and  rode  off  to 
the  great  temple  at  Godmanham,  and  there  profaned  it  him- 
self.    Clearly,   then,   it  was  in  accordance  with   the  newly 
enlightened  conscience  of  that  time  that  such  a  thing  could 
be  done.     This  aggressive  policy  then   commended  itself. 
I  ask  then  the  question  :  may  not  this   precedent  have   its 
value  still  ?    The  policy,  at  any  rate  in  the  Mediaeval  Church, 
was  quite  deliberate  and  quite  uniform.     It  is  all  the  more 
remarkable,   because,  as  you  may  remember,  that  was  not 
the    policy    which    was    adopted    towards    the    temples    in 
Rome    itself.      In   Rome  itself  the  heathen   temples   were 
preserved — cautiously,    carefully,    and    decently    preserved, 
— nor  was   it   until   the  middle   of   the   sixth   century  that 
there  was  any  conversion  made  of  a  heathen  temple  into  a 
Christian  Church.     It  was  not  then  the  policy  of  Rome  to 
break  down  temples.     This  was  a  position  quite  deliberately 
taken  up  by  those  who  undertook  it,  and  we  may  add  at  the 
same  time  that  it  was  successful.     We  are  told  that  it  may 
shock  the  Pagan  conscience.     But  may  it  not  be  possible 


REV.  AV.  H.  FRERE  191 

that  the  perverted  Pagan  conscience  needs  such  a  shock, 
and  that  if  we  do  not  give  it  such  a  shock  they  may  think 
we  are  tolerating  it,  and  misjudge  our  consideration  ?     I  do 
not  mean  that  there  is  to  be  no  policy  of  conciliation — far 
from  it.      Everywhere  there  was  a  policy  of  concession,  there 
were  the  things  which  they  adopted,  and  the  things  which 
came  to  hand  and  were  incorporated.     Our  Christmas  itselt 
is  one  of  them ;  the  wedding  ring  is  one  of  them.     Such 
accommodalions  with  heathen  practice  were  made  in  large 
maftersTsometimes  even  on  great  test  occailon^.-  "Yon  will 
remember,  perhaps,  that  wonderful  scene  at  which  Patrick 
made  his  quite  deliberate  attack  in  a  friendly  way  on  the 
Pagan  ceremony  of  the  sacred  fire.     On  the  day  on  which 
the  king  had  collected  all    his   people   in  his   own    castle, 
when  every  other  fire  was  out,  the  astonished  people  looked 
across  the  plain  and  saw  a  light.     It  was  Patrick's.     In  great 
agitation  the  wise  men  said,    "  That  light   must  be  extin- 
guished to-night,  or  it  never  will  be  extinguished  at  all,"  and 
to  do  the  task  the  king,  and  two  Druids,  and  eight  chariots 
went  to  interview  Patrick.     As  you  may  imagine,  the  result 
was  not   the  extinguishing  of  the  light.     On   the  contrary, 
Patrick  came  back  the  next  day  to  Tara  and  there  proclaimed 
Christ,  and  there  made  it  clear  that  he  had  come  to  give  a 
healthy   and    harmless    equivalent   for   that    custom.      We  f^^ 
have~similarly~a  double  duty  of  aggression  and  conciliation   '       ^^ 
to-day  before  us. 

Secondly,  pari  passu,  the  mediaeval  missionary  struck 
high.  He  aimed  at  the  conversion  of  the  king,  and  thorough 
the  king,  the  conversion  of  the  people.  This  was  the  usual 
method  in  all  places  outside  the  Roman  Empire.  From  the 
day  of  Gregory  the  Illuminator,  in  Armenia,  in  the  third 
century,  and  forward,  it  prevailed.  We  can  dimly  see  it  in 
the  missions  to  Goths  and  Slavs ;  it  becomes  more  clear  in 
all  the  dealings  with  the  Germanic  tribes.  It  was  practically 
uniform.  We  see  it  here  in  various  forms,  but  always  the 
same  thing.  Ethelbert  of  Kent  is  fairly  rapid  in  his  accept- 
ance of  the  faith  hlmselE  He  puts  no  pressure  upon  his 
courtiers,  but  they  foUqWj^  and  his  kingdom  is  converted 
there  and  thenT   Further  north,  Edwin  of  Northumbria  is 


192     ADDRESSES  AT  EVENLNG  MEETINGS 

slow  to  come  to  any  personal  conviction  of  faith.  When  he 
does,  he  leaves  it  to  the  leaders  to  debate  at  that  most 
wonderful  debate  which  _Bed^  so  vividly  records,  and  to 
make  their  decision  ;  and  it  was  when  the  Council  had  dis- 
cussed it  that  the  people  gave  themselves  over  to  the  Chris- 
tian faith.  I  take  these  as  typical  instances.  Now,  what 
lay  behind  those  conversions  of  a  king  and  his  kingdom  ? 
First,  and  perhaps  very  prominent,  the  wish  to  come  into 
the  line  of  progress.  It  was  distinctly  so  near  the  border  of 
the  Empire.  Our  report  tells  us  that  we  must  not  be  too  much 
dissatisfied  with  somewhat  insufficient  motives.  Secondly, 
there  was  the  wish  for  deliverance  from  a  bondage  to  fear, 
and  from  rites  which  they  themselves  knew  to  be  profitless. 
Thirdly,  there  was  the  desire  to  secure  the  immortality  that 
was  promised.  Fourthly,  there  was  the  desire  to  escape 
from  the  hell  which  the  missionary  invariably  said  was  the 
necessary  end  of  every  unbeliever.  Now  the  last  arose  from 
a  presentment  of  the  message  that  was  universal  in  our 
period.  In  the  thirteenth  century  the  friars,  who  went  as 
missionaries  to  the  Tartars,  did  little  else  but  call  on  them  to 
surrender  on  pain  of  eternal  damnation.  Vv'e  may  put  aside 
that  last  motive  from  our  present  consideration,  but  the  rest 
of  the  motives  operate,  I  think  I  may  say,  as  strongly  as 
ever  to-day.  May  we  not  then  consider  this  method  more 
seriously  ?  The  method  went  on  continuously.  One  of 
the  last  instances  on  the  historical  page  is  that  extra- 
ordinarily pathetic  appeal  of  St.  Francis  to  Saladin  to  finish 
the  trouble  of  the  Crusades  by  becomiiig  a  Christian.  We 
have,  I  think,  to  consider  the  question,  secondly,  whether 
this  method  is  not  applicable  to-day  to  a  certain  extent ; 
whether,  where  civilisation  is  pressing  upon  the  body  of  the 
people,  where  there  is  no  _  _d£i:eloped  sense  of  individuality,-, 
iL  where  the  king  counts  for  much,  and  tHe~peopIecount  for 
relatively  little,  it  is  not  a  right  method  to  deal  with  the 
whole  mass  and  to  aim  simply  at  dealing  with  the  whole 
mass. 

Thirdly,  there  was  bound  up  with  this  the  habit  of  indis- 
criminate baptism,  and  almost  equally  indiscriminate  con- 
firmation.    That  was  quite  natural  in  view  of  the  beliefs  of 


REV.  W.  H.  FRERE  193 

the  times,  and  the  absolute  essentiality  of  baptism  for  salva- 
tion.    The  attendant  djsadvantage.s.weiX-thfilow'.  tone,  of  the 
new  Christians,  and  the  immense  relapses  that  almost  always 
followed ;    but   without   denying   that   the    revived  catechu- 
menate    and    careful    preparation    for    baptism    which    now 
prevails  is   better  in  the  case  where  converts  are  few  and 
individual,  it  may  still  be  asked  whether  the  opposite  rneThod, 
wftlTalT  its  disadvantages,  is  not  after  all  justifiable  in  the  "^ 
case  of  great   mass  movements,  always  supposing  that  they 
come  into  the  support  of  a  strong  corporate  life  with  discipline    -^  ^ 
and  sacraments,  definite  practice  as  well  as  faith.     It  was  by   "^"^  ^ 
such  a  process  that  our  own  country  was  Christianised  for    -  ;>^V^ 
the  most   part,   and  we,   at  least,   are  the  last  people  who  "^/c 

ought  on  occasion  at  any  rate  to  disregard  such  a  hopeful 
method. 

Lastly,  wherever  the  Church  went  with  its  full  power  of 
faith  and  ordinances  and  saintly  lives,  there  arose  a  group  of 
phenomena  which  we  must  consider  sympathetically,  chiefly 
miracles  and  exorcisms.  No  doubt  we  should  be  inclined  to 
adopt  a  different^^itude_  towards  some  of  the  medisey^iL 
miracles.  We^shoiHdnSe' incTIhed  to  think  that  some  might 
be  put  down  possibly  as  the  result  of  fraud,  others  as  the 
result  of  simplicity,  that  others  might  be  perfectly  explicable 
in  these  more  enlightened  days._  It  is  well  that  we  should 
do  all  that.  At  the  same  time,  I  submit  to  you  that  we 
should  also  try  to  clear  out  of  our  own  minds  some  of  the  rehcs 
of  the  nineteenth  or  even  the  eighteenth  century  sGepticIsm  :  - 
and  when  we  have  done  that  we  are  in  a  better  position  to 
realise  the  remaining  miracles.  Are  we  not  right  to  expect 
more  of  the  same  sort  of  manifestation  at  the  present  time  ? 
We  are  only  working  at  halfjKiffier.  The  kingdom  of  God 
comes  with  power,  and  when  we  see  how  in  the  old  days 
those  signs  or  won"35rs  were  perfectly  direciJuotiKes^iot  con- 
v^rsion^jnay  we  not  again  believe,  in  people  of  the  same  sort, 
and  in  circumstances  of  a  similar  sort,  that  some  force  may 
be  imparted,  and  God  may  give  us  this  wonderful  mani- 
festation, so  that  quite  evidently  the  kingdom  of  God  may 
be  coming  in  power  ?  Ought  not  the  sick  still  to  be  healed  ? 
Are  there  no  demoniacs  now  from  whom  the  man  of  God 
COM.  IX. — 13 


194     ADDRESSES  AT  EVENING  MEETINGS 

by  the  finger  of  God  should  cast  out  the  devil  ?    That  is  the 
question    that    I    ask.     It    is    the   only   question    of  these 
four  to  which  I  venture  to  give  an  answer,  and  my  answer 
is  an  unhesitating  Yes.     For  three  reasons.     First,  I  have 
seen  enough  even  in  our  own  prosaic  home  work  to  know  \ 
that    the    sick    are    healed,    and   that   the    de\als    are    cast> 
out.     Secondly,  that  though  we  call  these  things  sometimes 
miracles,  or  more  rightly  signs,  and  may  perhaps  wonder  if 
they   are   possible,    we   must   never  forget   that   beside   the 
miracle  of  a  converted  soul  such  things  as  these  are  small ; 
and  while  we  have  before  our  eyes  day  by  day  the  miracle 
of  God's  work  in  the  conversion  of  a  soul,  we  are  surely 
foolish  if  we   despair  about  such   lesser   things.      My   last 
reason  is  that  our  Lard_JHimself  has  promised  that  these 
signs   shall   follow.     Far,   therefore,   from  saying  that  It  is/  ^^.  ^ 
preposterous  that  in  this  twentieth  century  we  should  believej'' 
A     such  things,  I  say  it  is  preposterous  if  we  do  riot.     So  we 
come  lastly  to  see  that  the  Mediaeval  Missions  have  to  teach 
us   very  much   of  the   power   of  faith.      Let   us   close   our 
meeting  therefore  with  the  prayer  that  the  Lord  will  increase  ^ 
our  faith. 


THE  EXPANSION  OF  CHRISTIANITY   IN 
THE   EARLY  CENTURIES 

By  the  Rev.  Professor  A.  R.  MACEWEN,  D.D., 

New  College 

Address  delivered  in  the  Synod  Hall  o?i  Thursday 
Evening,  i6th  June 

The  title  given  to  the  subject  has  been  taken,  it  may  be 
assumed,  from  Dr.  ^Jiarnack^s  erudite  and  impressive 
treatise,  and  I  shall '^follow  Harnack  so  far  as  to  confine 
myself  to  the  first  three  centuries.  When  at  the  beginning  . 
of  the  fourth  century  Christianity  became  a  State  religion, 
and  the  Emperor  resolved  to  convene  an  ..CEcumeriical 
Council^  the  expansion  of  Christianity  assumed  a  new 
character.  Everything  I  shall  say  refers  to  the  ages  pre- 
ceding that  momentous  change — to  the  ages  when  the 
Church  had  no  "Home  Base,"  when  in  every  land  she 
was  a  stranger,  when  the  history  of  the  Church  was   the    ///v- r 

history  of  a  Foreign  Mission.  '■ — '■ 

The  progress  made  by  Christianity  in  this  period  was 
more  important  and  determinative  than  any  other  change 
in  the  religious  history  of  mankind.  In  the  first  three 
centuries  Christianity  was  so  _planted_and-^  rooted  in  the 
centres  of  progressive  civilisation  that  it  inevitably  became 
the  most  influential  religion  in  the  world,  the  most  potent  ^ 
factor  in  the  development  of  human  life. 

Further,  this  result  had  been  achieved  in  face  of  strong, 

deadly  opposition.       Although  a  few  of  the  emperors  had 

wavered,  not  one  of  them   had   rendered  any  real   service 

to  the   Christian  cause.       The  wisest  of   them,   the    most 


J  95 


196     ADDRESSES  AT  EVENING  MEETINGS 

statesman-like  and  far-sighted,  had  been  its  keenest 
opponents — opponents  far  more  skilful  than  any  Chinese 
Empress  or  Turkish  Sultan.  As  its  rivals,  it  had  religions 
of  almost  unlimited  variety  with  attractions  for  men  of  every 
mood  and  grade — from  the  classical  mythologies  made  glorious 
by  Greece  and  imperial  by  Rome,  to  the  soothing,  dreamy 
theosophies  nurtured  in  the  Near  East.  Some  of  these 
religions  had  wise  thinkers  as  their  advocates,  but  neither 
philosophers  nor  moralists  showed  any  fair  appreciation  of 
Christian  teaching. 

On  the  Christian  side  of  the  contest  there  were  ranged 
few  men  of  conspicuous  ability.  Between  New  Testament 
times  and  Constantine,  not  more  than  two  Christians  reached 
the  frontjank  of  genius^  and  of  these  two,  the  oneJOi'igen) 
was  deposed  from  office  as  a  heretic,  and  the  other 
(Tertullian)  abandoned  the  Church,  and  denounced  her 
for  her  worldliness.  The  closest  survey  of  the  personal, 
social,  and  intellectual  forces  by  which  the  Christian  mission 
^was  suj)ported  yields  no  explanation  of  its  success. 

Although  the  praise  must  be  ascribed  to  the  operation 
of  the  Holy  Spirit,  He  worked,  as  always,  through  human 
agencies,  and  therefore  the  methods  and  the  spirit  of  the 
men  and  women  whom  He  employed  call  for  our  close 
attention.  If  it  be  said  that  the  methods  and  the  spirit  of 
the  early  centuries  cannot  be  reproduced  or  even  imitated 
in  our  day,  the  answer  is — (i)  that  many  parts  of  the 
/,  modern  mission  field  closely  resemble  the  Europe,  Africa, 
and  Asia  Minor  of  those^IImes  ;  and^(2y~tHat  we  are  called 
not  to  parrot-like  reproduction  or  formal  imitation,  but  to 
thoughtful  consideration  of  their  work.  I  shall  indicate 
^^,        generally  the  lines  in  which  guidance  may  be  found. 

Let  us  begin  by  setting  aside  a  few  mistaken  notions 
which  have,  the  Conference  papers  show,  a  place  in  some 
men's  minds. 

I.  The  progress  of  Christianity  was _not  due  to  external 
unity  nor  to  uniformity  of  method.  There  was  no  central 
authority  or  general  organisation.  The  pioneering  of  St. 
Paul  was  splendidly  devised,  but  after  his  death  and  the 
downfall  of  the  Church  in  Palestine,  no  plan  can  be  traced. 


REV.  PROFESSOR  A.  R.  MACEWEN      197 

The  fijst.  known  Church  councils  were  held  a  full  century 
after  the  Council  of  Jerusalem,  and  they  were  strictly  local, 
convened  to  deal  with  local  heresies.  Another  century 
passed  before  councils  became  frequent,  and  then  they 
accentuated  instead  of  removing  differences  which  had 
arisen.  There  was,  indeed,  a  growing  disposition  to  look 
to  Rome  as  an  example  and  a  guide,  but  the  disposition  dis- 
appeared whenever  Rome  became  unreasonable  or  imperious. 

Accordingly,  in  the  absence  of  central  control,  the  methods 
of  government  and  administration  varied  in  different  localities, 
and  this  was  not  found  to  be  a  hindrance  or  a  drawback  to 
effective  work.  On  the  contrary,  the  Church  gained  strength  h 
from  elasticity  and  pliancy.  The  separate  missions  adapted 
themselves  to  the  temper,  culture,  and  political  habits  of  the 
districts  in  which  they  were  planted.  They  were  held  to- 
gether to  a  very  remarkable  extent  by  deputations  and  corre- 
spondence, by  the  reading  of  the  same  sacred  books,  the 
use  of  the  same  sacraments,  and  the  inworking  of  the  same 
Spirit,  but  there  was  no  fixed  organism  or  visible  authority, 
no  machinery  for  issuing  edicts  or  prescribing  creeds,  or 
even  for  adjusting  discipline  and  dioceses.  It  was  only  after 
the  battle  with  paganism  had  been  won  that  external  unity 
was  secured. 

2.  Although  there  was  adaptation  to  local  conditions,  there 
was  not  the  slightest  accommodation  to  paganism  either  local 
or  imperial.  The  antagonism  to  idolatry  in  all  its  phases 
was  unqualified  and  keen  j'^ometrmes  it  was  almost  proud. 
Take  the  martyr  Polycarp  as  an  example.  His  life  would 
have  been  spared  if  he  had  consented  to  bow  before  the 
genius  of  the  Emperor — a  concession  which  an  easy  judg- 
ment might  have  tolerated.  When  the  pro-consul  in  charge 
urged  him  to  say,  "  Away  with^the  atheists  ! "  he  looked 
severely  upon  the  pagan  crowd,  praying,  "  Away  with  these 
atheists  ! "  Then  the  pro-consul,  who  wished  to  save  Poly- 
carp's  life,  called  him  to  present  his  case  to  the  people.  "  To 
thee,"  he  replied,  "  I  would  willingly  speak  .  .  .  but  those 
men  are  unworthy  to  hear  my  defence."  These  con- 
temptuous words,  which  are  quoted  with  admiration  by  the 
survivors  of   the  saint,   fairly  represent  the   convictions  of 


198     ADDRESSES  AT  EVENING  MEETINGS 

most  of  the  early  Apologists,  whose  tractates  addressed  to 
the  heathen  were  the_only  missionary  literature.  Some  of 
them,  indeed,  recognised  that  there  had  been  Christians 
before  Christ,  and  that  God  had  never  left  Himself  without 
a  witness,  while  a  very  few  acknowledged  that  the  old 
idolatries  had  been  part  of  God's  training  of  the  Gentiles, 
and  attempted  to  measure  their  religious  worth.  Yet  even 
these  last  were  unsparing  in  condemnation  of  the  religions 
of  their  own  times,  and  repudiated  any  proposals  to  blend 
pagan  usages,  or  traditions,  or  ideals  with  Christian  worship 
and  beliefs. 

3.  The  expansion  of  Christianity  was  not  due  to  strong 
tides  of  the  Spirit  affecting  crowds  of  men.  As  a  jrule_  con- 
versioii  was  a  jjuiet  4)roces&,  reaching  individuafs  through 
what  we  call  "personal  dealing."  There  was  nothing  like 
the  collective  impulse  roused  by  the  famous  preachers  of  the 
Middle  Ages,  or  the  intense  excitement  which  swayed  crowds 
under  the  preaching  of  Francis  Xavier  or  John  Wesley. 
These  mass  movements  have  had  their  own  place  in  the 
economy  of  grace  :  we  can  give  thanks  for  them,  as  they 
have  been  reproduced  recently  in  Korea  and  Manchuria; 
but,  after  New  Testament  times,  they  had  no  place  in  the 
foundation  of  the  Church.  We  read,  indeed,  of  rushes  into 
Church  communion,  but  these  were  made  when  persecution 
was  abated,  and  the  persons  who  joined  in  the  rushes  showed 
little  stability,  and  usually  lapsed  into  idolatry  when  perse- 
cution was  renewed.  Of  revivalist  preaching  in  the  modern 
sense  history  has  scarcely  any  record.  The  wandering  evan- 
gelism of  sub-apostolic  times  soon  came  to  an  ignoble  end. 
The  aim  of  the  later  evangelists  was  to  convince  in  conver- 
sation and  to  win  by  friendliness  rather  than  to  excite  or  to 
impress.  I  say  this,  after  reading  regretful  statements  sub- 
mitted to  the  Conference,  that  the  conversion  of  multitudes 
has  had  no  place  in  certain  mission  fields.  Where  it  is  so 
we  have  a  reproduction  of  those  early  times.  It  was  by  the 
gradual  persuasion  and  attraction  of  individuals  that  the 
Roman  Empire  was  won  for  Christ. 
^  So  we  pass  from  negations  to  things  positive — to  the 
beliefs  and  the  liieTo  which  the  world  was  converted, 


REV.  PROFESSOR  A.  R.  MACE  WEN       199 

The  old  world  yielded  to  three  spiritual  influences — the 
doctrine  of  God,  the  doctrine  of  heaven,  the  community  or 
brotherhood  of  the  Cross. 

I.  First  among  the  persuasive  truths  of  early  Christian 
teaching  must  undoubtedly  be  placed  the  unity  of  God,  His 
sole  authority  and  exclusive  power  over  every^department  of 
man's  life.  The  Reports  presented  to  this  Conference  con- 
tain several  impressive  accounts  of  the  essential  misery  of 
polytheism,  the  nervous  anxiety  and  spiritual  feebleness  ^ 
which TT "creates.  In  the  Roman  world,  the  ordinary  mind  ) 
was  so  perplexed,  burdened,  plagued  by  the  multiplicity  of  / 
deities  which  seemed  to  have  some  claim  to  be  propitiated, 
that  monotheism  as  presented  by  the  Jews  had  won  many 
proselytes.  But  Christian  teachers  set  it  forth  with  an 
entirely  new  attractiveness.  They  not  only  freed  it  from 
exclusive  nationalism  and  broke  down  "  the  fence  of  the 
Law,"  but  cleared  it  from  austerity  and  gloom  by  teaching 
the  incarnation  of  God  and  the  mediation  of  the  God-man. 
The  identity  of  Jesus  with  God  lay  at  the  root  of  their 
message ;  it  was,  indeed,  their  message.  He  who  from  the 
beginning  had  been  with  the  Father  as  His  word,  His 
reason.  His  counsellor  in  the  plan  of  redemption,  was  born 
of  a  Virgin,  clothed  Himself  in  humanity,  and  bore  the 
burden  of  sin  in  order  that  the  very  life  of  God  might  be 
imparted  to  man.  The  incarnation  and  atonement  were 
variously  defined.  The  most  distinctive  statements  are 
those  of  Irenseus  and  Tertullian  :  "  He  became  what  we 
are,  in  order  that  He  might  make  us  what  He  is ; "  "  He 
took  our  place,  in  order  that  we  may  have  His  place."  ^ 
But  all  teachers  agreed  that  after  offering  His  sacrifice  He 
returned  to  the  place  He  held  before  incarnation,  to  share 
with  the  Father  the  functions  of  judge  and  saviour,  so  that 
when  Christians  praised  Christ  and  prayed  to  Christ  they 
were  praising  the  one  God  and  pleading  with  the  one  God. 
Neither  incarnation  nor  atonement  was  so  presented  as 
to  impinge_upon  the  unity  of  God,  or  to  suggest  that  there  ^:^^^ 

^  Harnack  calls  these  "epoch-making"  statements.  "Epoch-mark- 
ing "  would  be  a  more  accurate  epithet :  so  emphatically  does  Irenceus 
disclaim  originality. 


.>^. 


i 


* 


200     ADDRESSES  AT  EVENING  MEETINGS 

had  been  a  redeeming  plan  distinct  from  the  purpose -of^-tbe- 
Creator  and  Sustainer  of  mankind. 

Now  this  truth,  that  the  whole  of  hfe  could  be  entrusted 
to  one  gracious 'personal  Being,  who  could  ward  off  everj 
attaclT^oT  evil,  dawned  upon  the  pagan  hearer  as  a  serene 
and  welcome  light,  and  drew  him  out  of  the  distracting 
darkness  in  which  he  was  the  daily  victim  of  many  gods  and 
many  lords. 

II.  The  second  persuasive  truth  of  the  mission  was  the 
certainty  of  immortality  and  of  unprecedented  bliss  in 
heaven  after  the  day  of  judgment. 

Here,  again,  reference  may  be  made  to  the  Conference 
Reports,  for  their  account  of  the  vagueness  and  coarseness 
of  non- Christian  beliefs  in  immortality  gives  a  fair  idea  of 
the  beliefs  of  pagans  in  the  early  centuries.  The  pale  and 
shivering  shades  of  Hades  gained  no  colour  and  no  warmth 
from  the  Greek  and  Roman  classics.  Marcus^_Aurelius. 
surmised  that  at  death  the  soul  might  be  extinguished  or 
absorbed.  But  in  the  Christian  Church,  to  the  lowliest  and 
most  backward  disciple,  all  beyond  the  grave  was  bright  and 
beautiful.  His  true  place  was  in  the  coming  world,  not  in 
this  perishing  and  polluted  fabric.  It  is  a  common  habit  . 
even  among  Christians  to  depreciate  "  other-worldliness,"  | 
and  to  say  that  you  will  win  men  for  Christ  by  calling  them 
to  fix  their  eyes  upon  their  daily  interests  and  their  present 
duties.  The  life  of  the  earh^Christians,  as  Gibbon  recog- 
nises in  his  analysis  of  the  causes  of  the  growth  of  the 
Church,  was  avowedly  and  steadfastly  an  other-worldly  life. 
Their  apologisis  argued  that  they  fulfilled  their  civic  and 
social  obligations  faithfully,  but  their  explanation  of  this 
fidelity  was  that  Christians  expect  a  day  of  judgment,  and 
look  forward  as  strangers  and  pilgrims  to  unspeakable  hap- 
piness in  their  true  home.  "  Christians,"  says  the  Epistle 
to  Diognetus,  "a^e  not  of  this  world.  .  .  .  They  are  kept 
in  the  world  as  in  a  prison.  .  .  .  The  soul  holds  the  body 
together  till  it  finds  incorruption  in  heaven."  So  Aristides 
closes  his  Address  to  the  heathen  :  "  Let  all  those  who  do 
not  know  God  approach  the  words  of  immortality  ;  .  .  .  our 
teaching  is  the  gateway  of  life  everlasting." 


REV.  PROFESSOR  A.  R.  MACEWEN      201 

These  ideas  pervaded  the  daily  living  of  ordinary  be- 
lievers. Their  pagan  neighbours  saw  that  their  character 
wg,s  changed  andTheir  course  shaped  by  expectation  of 
recompense  and  joy  in  heaven.  After  the  martyrdoms  of 
Lyons  and  Vienne,  the  savage  persecutors,  eager  to  stamp 
out  the  new  religion,  burned  the  bones  of  the  martyrs  and 
threw  the  ashes  into  the  Rhone.  "  There,"  they  said  with 
a  stupid  sneer,  "  they  are  beyond  the  help  of  their  God  : 
they  will  now  give  up  that  hope  of  heaven  which  enables 
them  to  bear  tortures?'"  So  plain  was  it  that  belief  in 
resjirrection  was  the  source   of  Christian  courage.   ~    ^ 

It  is  difficult  for  us  at  home  to  know  what  notes  sound 
loudest  in  the  teaching  of  modern  missionaries ;  yet  one  can 
gather  with  deep  thankfulness  that  the  sure  truths  of 
immortality  do  not  falter  on  their  lips.  TtTost  friends  of 
missions  will  remember  the  martyr  scene  in  Canon  Dawson's 
Life  of  James  Hanningto?i — how  the  martyrs  faced  death 
singing  happily  :  "  Worthy  is  the  Lamb  that  was  slain."  It  ^l,^^^, 
was  through  that  very  view  of  death  and  heaven  that  the 
Christians  of  the  early  centuries  drew  their  wondering 
neighbours  into  the  Kingdom  of  God's  grace. ^ 

III.  So  we  come  to  speak  of  the  Christian  community  or 
brotherhood  in  its  attractive  power. 

Although  it  was  a  separate  community  marked  off  from 
the  world,  new  members  were  admitted  readily.  There  was 
a  period  of  probation  and  instruction,  but  less  caution  was  :^ 
shown  than  in  modern  missions,  and  unworthy  men  and 
women  were  often  baptized — people  who  accepted  the  Gospel 
without  counting  the  cost,  and  also  people  who  were  thorough 
hypocrites  and  "  made  a  trade  of  Christ."  In  times  of  peace 
such  persons  stained  the  fair  name  of  the  brotherhood,  and, 
if  persecution  arose,  they  went  straight  back  to  paganism. 
When  the  persecution  ended,  they  usually  applied  for  re- 
admission,  involving  the  Church  in  the  same  perplexities  as 

^  On  14th  June  it  was  reported  to  the  Church  Missionary  Society  that 
the  daughter  of  Busoga,  the  chief  who  gave  instructions  for  Hannington's 
murder,  has  been  baptized.  Of  modern  as  of  ancient  missions,  TertulHan's 
words,  so  often  clumsily  paraphrased,  hold  good — "  sanguis  Christianorum 
semen"  .   .   .  "  seminavimus  sanguinem." 


202     ADDRESSES  AT  EVENING  MEETINGS 

faced  Mission  Councils  in  Manchuria  after  the  Boxer  riots. 
The  leaders  had  to  consider  not  only  the  claims  of  sinners 
to  forgiveness,  but  the  effect  upon  the  community  of  drawing 
no  distinction  between  those  who  had  denied  Christ  before 
men,  and  the  martyrs  who  had  witnessed  a  good  confession. 
In  the  main  mercy  triuniphed  over  judgment,  but  sometimes 
they  were  exceediSgly  severe. 

Further,  the  fact  that  when  brethren  fell  into  idolatry  or 
lust,  the  mission  came  into  contempt,  made  it  imperative  that 
all  should  avoid  scenes  of  temptation,  and  led  to  regulations 
which  may  well  be  called  "  puritanic."  There  is,  for  example, 
a  surviving  series  of  canons  drawn  up  at  the  very  end  of  our 
period,  in  305  or  306,  by  nineteen  bishops  in  the  town  of 
Elvira,  which  prohibits  dice-playing,  excludes  play-actors  from 
communion,  forbids  the  marriage  of  Christian  girls  to  heretics 
or  Jews,  and  declares  that  a  magistrate  who  is  a  Christian 
must  not  enter  church  during  his  magistracy,  since  civil  office 
involved  some  participation  in  idol-worship.  In  one  canon, 
Christians  who  persistently  absent  themselves  from  church 
are  sentenced  to  ten  years  suspension.  Another  canon 
declares  that  no  pictures  are  to  be  admitted  into  churches, 
"  lest  the  Object  of  adoration  and  worship  should  be  painted 
upon  walls."  This  last  rule  shows  that  we  are  speaking  of  a 
time  when  pagan  ritual  was  not  yet  blended  ,vith  the  Christian 
simplicities ;  but  it  is  still  more  important  to  note  that  local 
churches  were  occupied  in  defining  both  terms  of  communion 
and  methods  of  worship,  and  that  the  success  of  each  mission 
depended  upon  the  wisdom  that  was  shown.  It  was  possible 
to  make  the_brotherhood  so  hard  and  narrow  that  it  repelled 
Jii^Jieathen,  or  so  lax  and  worldly  that  it  lost  moral  and 
religious  value.  In  the  one  case  it  shrivelled  up  into  a  useless 
and  pretentious  sect ;  in  the  other  case  it  melted  into  the 
pagan  world. 

We  speak  of  the  "  social  mission  "  of  the  Church^as_if  we 
had  discovered_a„new  kind  of  Christianity.  In  those  times 
Christianity  was  specifically  a  social  mission.  Although 
there  was  no  approach  to  communism,  each  congregation 
had  its  fund  from  which  the  pressing  wants  of  church 
members  were  supplied.    Widows,  if  widows  indeed,  orphans. 


REV.  PROFESSOR  A.  R.  MACEWEN      203 

brethren  in  prison  or  in  the  mines,  strangers  on  travel,  trades- 
men who  had  lost  employment  by  professing  Christianity — 
these  were  the  reasonable  burden  of  the  brotherhood,  and  it 
was  a  burden  that  could  be  borne  only  by  the  self-denial  of 
the  brethren.  Therefore  preachers  frequently  urged  their 
congregations  to  fast — not  in  the  Roman  but  in  the  Salvation 
Army^  sense — to  abstain  from  food  and  to  bring  the  money 
thus  saved  to  the  place  of  worship  in  eucharist,  as  eucharist, 
proof  or  pledge  of  God's  infinite  grace.  The  neglect  of  a 
needy  brother  was  indeed  an  offence  of  the  same  kind  as  the 
denial  of  Christ. 

For  this  brotherhood,  this  visible,  working  unity,  was 
not  a  secondary  matter,  a  corollary,  an  added  duty,  but  a 
primary  obligation.  To  ".communicate,"  to  impart  to  one 
another  endowments  and  possessions,  to  recognise  in  practice 
identity  with  Christ,  with  God,  with  man,  was  the  bond  of 
believers,  the  ideal  of  churchmanship.  The  best  churchman 
was  the  man  who  gave  up  all  he  had  received,  nay,  sur- 
rendered himself,  his  redeemed,  consecrated,  endowed  self,  -^  '^'' 
upon  the  sacrifice  and  service  of  faith.  He  was  the  most  /rg^..,^.,,,..^ 
honoured  and  successful  missionary.  '  t.4--   £i^^s-^ 

And  yet,  with  all  this  intensity  and  realism,  a  remarkable 
sobriety  prevailed,  with  a  disposition  to  insist  upon  orderly  /^Wc 
and  gracious  conduct,  which,  as  the  centuries  passed,  com- 
mended the  Christian  cause  to  the  ruling  powers  and  to  the 
pagan  observer.  The  age  of  ascetic  monasticism  had  not 
yet  come  :  before  the  fourth  century  no  monks  were  mis- 
sionaries. Household  life  was  ruled  by  new  ideals  and  per- 
vaded by  a  new  tone,  for  husbands  and  wives,  parents  and 
children,  masters  and  slaves,  were  united  by  Christ's  laws  of 
purity  and  peace.  Let  me  concentrate  the  truth  about  this 
by  quoting  without  comment  three  inscriptions  from  the 
catacombs  : — 

"  These  two  lived  together  without  complaint  or  quarrel, 
without  giving  or  taking  offence." 

"  Here  Gordian,  ambassador  from  Gaul,  and  his  whole 
family,  rest  in  peace :  their  maid-servant  Theoptala  erected 
this." 

"  To  Felix,  their  well-deserving  son,  who  lived  23  years  and 


204    ADDRESSES  AT  EVENING  MEETINGS 

I  o  days,  and  went  out  of  the  world  a  virgin  and  a  neophyte 
in  peace.     Buried  on  the  2nd  of  August." 

That  was  the  hfe  by  which  Christianity  expanded. 

One  other  feature  of  the  mission  must  be  named :  its 
clieerfulness,  its  optimism,  its  happiness. 

The  cheerfulness  which  prevailed  was  largely  due,  as  we 
have  seen,  to  bright  hopes  of  the  future,  but  these  had  their 
forecast  in  the  actual  charm  of  the  Christian  course^n_-earth. 
I  speak  not  of  th"e"relief  of  burdened  consciences — those 
were  not  introspective  days — but  of  the  deliverance  from  vice 
and  greed  and  contention  and  spiritual  darkness.  It  was  an 
immediate  blessing  to  be  lifted  out  of  cesspools  of  social 
filth,  to  be  washed  from  all  spots,  and  to  be  set  in  circles 
where  men  and  women  were  wedded  in  Christ,  where  chil- 
dren were  taught  reverence,  where  maidens  blushed  and 
young  men  were  unstained,  and  the  very  name  of  unnatural 
vices  was  suppressed.  It  was  a  blessing  to  the  poor  man 
and  the  slave  to  be  treated  as  an  equal  by  his  neighbour,  and 
it  was  a  blessing  to  the  rich  to  be  guided  in  the  use  of  their 
wealth.  The  deliverance  from  idolatry  was  a  boon — escape 
from  the  hard,  crushingclaims  of  the  gods  of  the  Empire  and 
from  the  sophistical  coils  which  the  mystical  religions  of 
the  East  wound  round  spiritual  aspiration.  And  it  was  more 
than  a  boon  to  be  led  out  from  pagan  credulity  and  blind 
stoical  submissiveness  into  the  presence  of  the  living  and 
true  God,  and  to  listen  as  a  free  man  to  the  words  of  His 
grace  and  peace. 

It  was  the  concentration,  the  inward  identity  of  these 
attractive  forces  that  gave  the  Cross  of  Jesus  the  same 
spiritual  significance  for  ordinary  men  as  it  had  for  the 
Apostle  of  the  Gentiles.  The  way  of  the  redeemed,  the  way 
of  light  and  purity,  of  brotherhood,  order,  and  freedom, 
was  marked  by  a  cross  from  the  beginning  to  the  end — from 
the  day  when  a  man  washed  off  the  sl^ugh_of  sin  in  a  fountain 
that  seemed  to  flowjFrom  the  wounds  of  the  Nazarene,  all 
througTi  the  times  wiien  lie  wrestled  with  the  desires  of  the 
flesh,  turned  aside  from  the  seductions  of  idolatry,  stood 
forth  in  the  eye  of  the  public  as  a  witness  that  God  was  one, 
or,  if  he  had  not  that  honour,  carried  the  denarius  he  had 


REV.  PROFESSOR  A.  R.  MACEWEN      205 

earned  at  his  trade  up  to  the  Communion  Table  and  placed 
it  in  the  hands  of  the  bishop  or  presiding  elder,  down  to  the 
day  when  he  passed  into  the  perfection  of  the  heavenly  life. 
The  power  of  the  mission  lay  in  the  fact  that  no  distinction 
was  drawn  between  faith  and  life,  between  the  spiritual  and 
the  moral,  between  the  cross  which  Jesus  bore  and  the  cross 
borne  by  His  servants. 

And  the  hopefulness,  the  promise,  the  strength  of  the 
mission  that  lies  before  us,  is  that  in  the  work  of  our  mis- 
sionaries, and  in  the  'hearts  of  those  who  support  them,  there 
is  the  same  coiicentfation,  the  same  inward  unity,  the  same 
deliberate  purpose  to  make  known  a  message  for  faith  which 
is  also  a  message  for  life. 

If  in  any  mind  the  thought  arises  that  our  faith  is  not  the 
same  as  the  faith  of  the  early  centuries,  we  have  before  us 
this  week  an  answer  which  no  man  can  gainsay.  Out  of  the 
heart  of  those  centuries  there  emerged  one  statement  of 
beliefs.  No  one  knows  by  whom  it  was  drafted  or  where  it 
first  appeared.  We  find  it  in  Africa,  in  Gaul,  in  Italy,  on 
the  Danube,  and  in  Asia  Minor,  with  slight  variations,  but  ^^ 
identical  in  its  essence  and  almost  in  its  form — a  statement  ^"''^ 
so  scriptural  an 3"^  evangelical  that  it"  wa^s"  ascribed  to  the 
Apostles.  Now  in  the  Conference  Reports  you  will  discover 
an  item,  simple  buFgrand,  repeated  by  many  missionaries — 
Episcopalian,  Wesleyan,  Baptist,  Presbyterian — that  the  state- 
rneiit  of  faith  which  they  find  to  have  most  value,  and  on 
which  they  lay  most  stress,  is  that  same  Apostles'  Creed. 
In  the  seventeen  centuries  that  have  passed  since  it  was 
shaped,  the  Holy  Spirit  has  taught  the  Church  much.  He 
will  teach  us  more  if  we  listen  to  His  voice,  but  the  founda- 
tions of  the  Kingdom  stand,  although  the  things  that  were 
shaken  have  been  removed.  The  central  beliefs^ which  our 
missionaries  teach  were  the  centfaTbeliefs  of  the  men  through 
whose  mission  Christianity  first  expanded,  and  if  we  set 
therii  forth  it  will  continue  to  expand,  for  they  will  take  the 
same  blessings  to  the  non-Christian  world. 


THE    EXTENT   AND    CHARACTERISTICS 
OF   GERMAN    MISSIONS 

By  Professor  Dr.  MIRBT,  Marburg 

Address  delivered  in  the  Assembly  Hall  on  Friday 
Evening,  iTthJime 

Protestantism  has  not  developed  into  one  Church 
organisation.  That  is  why  its  opponents  have  kept  declaring 
for  four  centuries  that  it  will  soon  die.  There  are  hundreds 
of  Churches  and  no  one  can  tell  how  many  more  will 
arise. 

For  Protestant  missions  this  peculiarity  of  Protestantism 
is  of  great  importance.  With  us  there  is  no  congregatio  de 
propaganda  fide  which  gives  directions  for  the  choice  of 
missionary  fields  and  missionary  ways,  and  we  shall  never 
possess  such  a  central  authority.  Like  Protestantism  itself, 
Protestant  missions  have  been  built  up  on  the  principle  of 
freedom.  Nevertheless,  they  show  when  compared  Avith 
Catholic  missions  a  relative  uniformity.  This  is  most 
remarkable,  considering  that  every  Missionary  Society  pro- 
ceeds quite  independently,  and  can  do  and  leave  undone 
as  it  likes.  On  the  other  hand,  this  uniformity  is  not 
astonishing,  because  Protestantism  in  spite  of  its  varieties 
gives  the  nations  that  have  adhered  to  it  in  Europe  and 
America  a  singleness  of  character  that  is  rooted  in  single- 
ness of  faith. 

But  there  are  also  differences,  both  in  the  conception  of 
the  aims  of  missions  and  in  the  method  of  work.  Every 
nation  has  its  own  character,  its  superiorities  and  its 
weaknesses,  its  gifts  and  its  limitations,  and  it  is  just  the 
working  together  of  these  many  forces  in  the  service  of  the 

so6 


PROFESSOR  DR.  MIRBT  207 

propagation    of   the    Gospel    that    makes    the    richness    of 
Protestant  missions. 

In  approaching  the  task  of  describing  the  peculiarity  of 
German  missions,  I  have  to  make  two  preliminary  remarks. 
A  thorough  scientific  treatment  of  the  subject  would  require 
me  first  to  consider  the  points  in  which  all  Protestant 
missions  harmonise,  and  then  to  state  the  peculiarity  of 
German  missions.  There  is  no  time  for  this.  Secondly, 
I  beg  you  to  remark  that  the  words  "  German  missions " 
represent  as  little  a  fixed  quantity  as  the  expressions 
"  English  missions "  or  "  American  missions."  In  saying 
so,  I  do  not  only  think  of  the  differences  given  by  the 
different  countries  where  missions  are  at  work,  nor  of  those 
only  that  result  from  the  shorter  or  longer  duration  of 
missionary  work ;  no,  I  think  also  of  the  pecuHar  interests, 
which  are  alive  in  the  different  Missionary  Societies.  So, 
in  trying  to  characterise  German  missions  as  a  unity,  I  am 
well  aware  of  the  fact  that  the  representative  of  each 
Missionary  Society  would,  perhaps,  under  the  visual  angle  of 
his  own  society,  accentuate  differently  many  a  point,  show 
it  in  a  different  light. 

What  I  say  here  is  not  an  official  declaration  in  the  name 
of  our  German  Missionary  Societies ;  it  is  only  the  result  of 
some  observations  which  I,  as  a  friend  of  missions,  have 
made  in  studying  German  missions. 

I  will  first  try  to  characterise  our  missionary  affairs  at  home 
and  then  the  peculiarities  of  our  work  in  the  mission  field. 


I.  I  begin  by  stating  the  important  fact,  that,  in  general, 
it  is  not  the  Protestant  churches  but  the  so-called  Missionary 
Societies  that  carry  on  mission  work.  There  are,  indeed, 
some  Free  Churches  which  consider  missions  a  function  of 
the  Church  (Moravians,  Baptists,  the  Hanoverian  Lutheran 
Free  Church),  but  among  these  only  the  Moravians,  pioneers 
of  missions  from  the  time  of  Zinzendorf,  have  shown  consider- 
able activity.  By  far  the  greater  part  of  our  actual  German 
mission  work  is  done  by  members  of  German  State  Churches. 


2o8     ADDRESSES  AT  EVENING  MEETINGS 

As  these  State  Churches  for  a  long  time  showed  reluctance 
or  indifference  towards  missions,  the  friends  of  the  latter 
among  their  members  were  compelled  to  take  the  matter 
into  their  own  hands,  and  did  so  by  creating  Missionary 
Societies.  As  this  form  of  organisation  was  successful,  and 
as  corporations  with  self-administration  allow  greater 
mobility  and  initiative  than  State  Churches,  which  are 
exposed  to  the  dangers  of  bureaucracy,  this  policy  of 
uniting  the  friends  of  missions  into  societies  was  kept  up 
even  when  the  time  came  when  Church  Boards  adopted 
that  friendly  attitude  towards  missions  which  they  are  now 
everywhere  manifesting. 

The  boundaries  of  the  different  societies  are  not  identical 
with  the  boundaries  of  our  churches.  We  do  not  have 
societies  for  Prussia,  Saxony,  or  Bavaria.  The  principle  of 
division  is  given  by  the  different  religious  groups  and 
opinions.  The  result  is  that  every  society  has  members 
in  different  churches. 

The  greater  number  of  the  more  important  societies 
found  directly  or  indirectly  their  origin  in  the  quickening 
of  religious  life  at  the  beginning  of  the  nineteenth  century. 
That  is  why  to  this  day  the  keynote  of  a  considerable  part 
of  our  mission  life  is  "  Pietism."  Other  societies  were 
founded  when  a  new  understanding  of  the  value  of  the 
Lutheran  Confession  in  contrast  to  the  Reformed  faith 
grew  up.  In  the  middle  of  the  nineteenth  century  the 
starting  of  Home  Missions  led  to  the  formation  of  new 
societies.  When  at  last  in  1884  the  German  Empire 
entered  the  list  of  colonial  powers,  Protestant  Germany 
followed  suit  in  founding  still  more  societies  for  the  German 
colonies.  At  the  same  time  theological  liberalism  started 
a  mission  work  of  its  own.  The  modern  revival  movement 
(Gemeinschaftsbewegung),  which  is  so  remarkable  in  our 
church  life,  did  the  same.  So  that  now  all  groups,  parties, 
and  subdivisions  of  German  Protestantism  have  their  own 
societies,  which,  unlike  each  other  in  organisation  and 
tendency,  give  a  true  picture  of  the  manifoldness  of  our 
church  life. 

These  numerous  societies  bear  witness  to  the  power  of 


PROFESSOR  DR.  MIRBT  209 

the  triumphantly  advancing  idea  of  missions,  and  are  so 
far  a  welcome  symptom.  On  the  other  hand,  such  division 
leads  to  waste  of  strength  and  money. 

By  far  the  greater  part  of  all  German  mission  work  lies 
now  in  the  hands  of  the  eight  oldest  societies  (Moravians 
[1732],  Bale  [1815],  Berlin  [1824],  Rhenische  [1828], 
North  German  [1836],  Leipsic  [1836],  Gossner  [1836J, 
Hermannsburg  [1849]).  They  are  helped  by  eighteen 
other  societies.  Since  1877  the  number  of  German 
societies  has  been  trebled.  Let  us  hope  there  will  be 
no  more  new  societies,  and  that  the  present  ones  will  find 
it  possible  to  become  more  closely  connected.  It  would 
be  premature  to  say  that  the  "  Committee  for  German 
Missions  "  had  already  solved  this  problem. 

2.  The  words  "Missionary  Training  College"  cover  an 
important  part  of  our  missionary  life.  This  institution 
results  from  a  quite  definite  comprehension  of  the  word 
"  missionary,"  and  influences  strongly  the  ways  of  our 
mission  work.  I  know  well  that  other  countries  have 
training  colleges  for  missionaries ;  but  they  have  not  the 
same  importance  as  with  us.  In  England  and  in  America 
the  name  of  missionary  is  given  to  all  who  give  themselves 
to  the  service  of  missions.  In  doing  so  they  do  not  enter 
a  new,  a  particular  calling ;  they  only  change  the  scene  of 
their  activity.  This  applies  to  the  preacher,  the  teacher, 
the  medical  man,  the  workman.  They  devote  a  few  years 
to  the  mission  in  practising  their  own  calling  in  its  service ; 
and  when,  for  any  reason,  they  leave  the  mission,  they 
return  to  their  own  country,  continuing  work  there  as 
preachers,  teachers,  medical  men,  and  so  on.  Not  a  few 
indeed  remain  permanently  in  the  mission  work,  and  the 
example  of  Alexander  Mackay  in  Uganda  shows  that  even 
an  engineer  may  do  evangelising  work. 

This  proceeding  has  several  advantages ;  it  facilitates  the 
task  of  gaining  men  and  women  for  mission  work,  and  puts 
sometimes  a  missionary  society  in  the  happy  position  of 
having  a  choice  among  a  larger  number  of  persons.  But 
with  this  method  the  getting  together  of  a  missionary 
Stafi"  may  be  influenced  by  chance.  Special  preparation 
COM.  IX.  — 14 


2IO     ADDRESSES  AT  EVENING  MEETINGS 

for  mission  work  is  wanting.  It  is  not  likely  that  every 
one  of  the  before-mentioned  persons  will  feel  obliged  to 
learn  the  language  of  the  natives.  It  is  difficult  in  this 
way  to  get  fixed  traditions  for  missionary  work. 

It  is  otherwise  in  Germnay.  There  the  work  of  the 
missionary  is  considered  a  special  calling,  selected  for  a 
lifetime,  and  differing  from  every  other  calling.  Its  character 
is  a  purely  religious  one,  and  involves  preaching,  pastoral 
office,  and  the  administration  of  sacraments.  We,  too, 
send  out  teachers,  medical  men,  and  artisans;  but  we  do 
not — strictly  speaking — call  them  missionaries  ;  they  are 
rather  missionary  helpers. 

The  consequence  of  missionary  work  being  with  us 
a  calling  for  life  is,  that  nearly  all  Missionary  Societies  have 
set  up  establishments,  where  young  people — about  eighteen 
to  twenty-four  years  of  age — are  given  in  a  course  of  six 
years  a  complete  professional  training.  The  great  amount 
of  labour  and  money  required  by  these  institutes  is  gladly 
sacrificed  by  the  Missionary  Societies,  because,  according  to 
our  experience,  this  system  has  great  advantages.  During 
this  long  time  of  training,  not  only  the  young  man's  religious 
and  intellectual  qualifications  as  well  as  his  character  may 
be  tested,  but  also  the  special  intellectual  outfit  for  his 
calling  is  given  to  him.  We  so  attain  an  intellectual  and 
professional  homogeneity  of  missionaries,  which  is  of  great 
importance  for  the  homogeneity  of  our  whole  mission  work. 
As  only  those  are  received  in  the  seminary  who  wish  to 
make  mission  work  their  calling,  it  is  not  usual  with  us  to 
send  out  missionaries  for  a  limited  time. 

This  college  education  is  undoubtedly  exposed  to  some 
dangers.  Perhaps  a  few  helpers  are  lost  to  the  mission, 
who  with  the  English  system — to  call  it  shortly  so — would 
have  easily  found  an  opportunity  to  serve  it.  We  also  are 
aware  of  the  fact  that  the  college  training  may  lead  to 
one-sidedness.  So  the  subject  is  much  discussed  in 
Germany  with  a  \iew  to  finding  the  most  expedient  form. 
There  are  difficult  problems  :  the  quantity  of  information 
to  be  given  to  the  pupils;  the  intellectual  standard  of 
instruction;    the    relation    to    the   general    knowledge   and 


PROFESSOR  DR.  MIRBT  211 

intellectual  culture  of  our  day;  the  teaching  of  languages, 
and  so  on.  If  the  number  of  pupils  were  to  grow  con- 
siderably, the  question  would  arise,  whether  one  should 
not  attempt,  during  the  last  year  of  their  tuition,  to  make 
them  specially  acquainted  with  the  language,  the  history, 
and  the  religions  of  the  mission  field  to  which  each  of  them 
was  to  be  sent. 

3.  The  manner  in  which  in  Germany  the  interest  for 
missions  is  propagated  also  bears  an  individual  character. 
I  do  not  speak  here  of  the  literary  work  to  be  found  in 
all  countries,  nor  of  the  reports  of  missionary  progress 
given  by  church  papers,  nor  of  the  numerous  missionary 
associations  whose  task  it  is  to  find  the  required  money — 
all  that  is  to  be  found  everywhere.  But  I  think  we  may 
consider  specifically  German  what  follows  : — 

Our  aim  is  not  only  to  win  individual  mission  friends 
and  to  join  them  in  associations,  but  we  try  to  lead  the 
church  communities  or  parishes  to  the  conviction  that  mission 
work  is  a  Christian  duty  and  so  to  make  them  helpers 
of  missions.  That  is  why  in  Sunday  schools,  and  during 
the  instruction  given  to  candidates  for  confirmation,  the 
subject  of  missions  is  brought  near  to  our  children.  That 
is  also  why  special  services  are  held  for  missions,  and  on 
certain  Sundays  missionary  sermons  are  preached.  In 
most  parishes,  once  a  year,  missionary  festivals  are  arranged, 
where  open-air  festivities  follow  the  church  service.  They 
are  much  in  favour,  and  are  the  only  popular  fetes  Protestant- 
ism has  introduced  in  Germany.  In  our  Synods  missionary 
reports  are  given — in  short,  we  try  to  give  the  mission 
a  prominent  place  in  church  life. 

Generally  a  parish  interest  in  missions  will  depend  on 
the  view  the  clergyman  takes.  We  have  reason  to  be  very 
grateful  to  clergymen  on  that  point.  But  they  might  do 
still  more.  With  a  view  to  this.  Dr.  Warneck  summoned 
the  first  "Missionary  Conference"  at  Halle  in  1879,  when  a 
new  way  was  found  of  propagating  a  thorough  knowledge  and 
understanding  of  missions,  by  means  of  scientific  lectures 
followed  by  discussions.  On  those  occasions  problems  and 
difficulties  are  openly  discussed,  which  would  not  be  suitable 


212     ADDRESSES  AT  EVENING  MEETINGS 

for  larger  congregations.  And  our  experience  has  been 
that  this  arrangement  has  greatly  promoted  the  study  of 
missions.  From  the  first  the  intention  was  not  to  work 
during  these  meetings  in  the  interest  of  one  society  only, 
but  to  pick  out  from  the  history  and  practice  of  all  societies 
the  points  and  questions  likely  to  promote  love  and  under- 
standing for  mission  work.  Very  similar  to  the  missionary 
conferences  is  the  mission  week  at  Herrnhut,  where  every 
third  year  the  deputies  of  numerous  Missionary  Societies 
meet.  On  this  spot,  alive  with  truly  missionary  spirit,  they 
give,  before  an  audience  of  hundreds  of  clergymen  from  all 
parts  of  Germany,  their  reports  on  the  affairs  and  progress 
of  evangelisation.  Further,  there  are  missionary  reading 
courses  for  clergyman  and  teachers  arranged  by  somiC  of  the 
Missionary  Societies,  which  are  held  at  their  mission-houses. 
These  arrangements  also  have  been  a  great  success. 

The  attempt  to  start  a  missionary  movement  amongst 
laymen,  as  in  America,  has  been  less  successful.  The 
theologian  is  brought  into  contact  with  missions  long  before 
he  becomes  a  clergyman,  even  during  the  time  of  his 
studies,  the  time  of  his  university  life.  I  think  I  am  not 
mistaken  in  the  belief  that  the  treatment  of  mission  matters 
in  the  university  is  peculiar  to  Germany. 

Will  you,  please,  reaUse  that  the  faculties  of  divinity  in 
Germany  are  not  private  institutions  dependent  upon  certain 
churches,  but  that  they  are  parts  of  the  universities,  main- 
tained by  the  State.  So  they  have  the  same  freedom  of 
instruction  as  the  other  university  faculties.  I  purposely 
accentuate  this  independence  of  the  faculties,  in  order  to 
show  that  the  fact  of  mission  subjects  being  treated  in  uni- 
versity lectures  is  not  due  to  any  pressure  from  the  church, 
but  rather  proves  a  free  recognition  of  the  importance  of 
missions  on  the  part  of  thelogical  science.  I  do  not  mean 
to  say  that  this  appreciation  is  a  general  one ;  but  we  have 
gained  a  good  deal  of  ground  in  this  direction  during  the 
last  twenty  years.  Of  course,  in  a  German  university,  missions 
can  only  become  a  subject  of  teaching  on  condition  that 
they  are  treated  in  a  truly  scientific  way.  Our  notion  of 
universities   would  not  allow  the   treatment   of  the  subject 


PROFESSOR  DR.  MIRBT  213 

in  a  merely  practical  or  edifying  manner.  Lectures  are  not 
sermons.  We  are  convinced  that  missions  can  stand  scientific 
enquiry,  and  that  they  will  profit  by  it. 

The  task  of  science  on  this  point  is  a  triple  one.  First,  to 
describe  the  development  of  missions,  the  sum  of  the  con- 
stituent factors,  and  the  results  of  the  work.  This  means 
writing  the  history  of  missions,  honestly  and  in  a  matter-of- 
fact  way,  without  apology  or  dyeing  in  fine  colours.  We 
may  rely  upon  the  power  of  facts ;  and  the  impression  of 
the  history  of  Christianity  is  the  more  imposing  the  less  the 
reader  has  the  feeling  that  the  historian  tries  to  be  an 
advocate.  Secondly,  theology  has  the  task  of  working  out 
the  difficult  missionary  problems,  which  are  not  to  be  solved 
by  practice  ;  that  is,  it  has  to  fix  the  theories  of  missions. 
Lastly,  it  is  the  duty  of  theology  to  examine  the  relations 
between  Christianity  and  the  religions  it  comes  into  contact 
with ;  that  means.  Theology  has  to  study  Comparative 
Religion.  On  all  these  points  work  has  been  started.  It 
is  the  merit  of  Dr.  Warneck  to  have  recognised  the  import- 
ance of  this  connection  between  theology  and  missions,  and 
to  have  laboured  accordingly. 

I  may  add  that  for  two  years  in  the  Colonial  Institute  of 
Hamburg  also  lectures  are  given  on  mission  subjects.  It 
was  interesting  for  me  to  read  a  few  weeks  ago  in  the 
British  U-eekly — Robert  Drummond  has  written  it — that 
neither  in  the  Royal  Colonial  Institute  nor  in  the  Imperial 
Institute  in  London  has  a  similar  course  ever  been  held, 
and  that  this  was  to  be  considered  an  omission. 

So  our  missionary  life  at  home  is  ruled  by  the  notion 
that  we  will  do  thorough  work  and  not  be  content  with 
enthusiastic  emotion. 

Our  work  in  the  mission  field  follows  the  same  principle. 

II 

If  in  this  assembly  we  were  to  ask  every  one  present, 
"  What  is  the  aim  of  missions  ?  "  we  should  get  many  different 
answers,  but  we  certainly  all  would  unite  in  the  one  notion 
that  missions  have  to  propagate  the  Gospel  of  Jesus  Christ. 


214     ADDRESSES  AT  EVENING  MEETINGS 

There  are  great  differences  possible  on  this  common  ground, 
as  past  and  present  times  prove. 

I.  During  the  second  half  of  the  nineteenth  century  in 
Germany  the  notion  has  almost  generally  been  accepted  that 
the  aim  of  missions  is  the  founding  of  national  Churches. 
Pietism  did  not  recognise  this  ideal.  Its  ultimate  purpose 
was  to  lead  the  heathen  individually  to  God  and  to  gather 
them  into  small  communities,  well  shut  off  from  their 
heathen  surroundings. 

The  power  of  heathendom  could  never  have  been  broken 
in  this  way.  At  the  best  a  great  number  of  such 
"ecclesiols"  would  have  been  possible.  It  was  a  great 
advance  when  the  conviction  prevailed  that  Christianity  in 
new  countries,  as  in  the  old  ones,  was  to  penetrate  customs 
and  manners,  to  fill  with  its  spirit  all  circumstances  of  life, 
family,  law,  all  social  contracts,  and  to  influence  popular 
thinking  and  feeling ;  that  it  was  the  right  and  the  duty  of 
converted  natives  to  govern  themselves  and  to  help  to 
propagate  the  Gospel. 

A  nation  is  not  only  the  sum  of  individuals,  gathered 
under  one  government ;  the  nation  as  a  unity  possesses  forces 
that  are  only  called  into  life  through  the  contact  of  its 
members ;  produces  a  feeling  of  community  that  can 
become  very  powerful,  and  owns  peculiar  traits,  that  prove 
the  fact  that  man  is  not  only  an  individual  but  also  a  social 
being.  That  is  why  evangelisation  of  nations  has  become 
our  aim.  We  well  know  that  a  mission  does  not  always 
come  into  contact  with  "nations"  in  the  true  meaning  of 
the  word.  It  works  also  among  tribes  and  parts  of  nations. 
Under  the  touch  of  European  culture,  as  well  as  through 
their  own  weakness,  national  unions  are  broken  up,  and  new 
groups  are  formed.  The  problem  of  the  missionary  aims 
will  take  other  shapes  under  a  heathen  government  than 
under  a  European  one  ;  it  is  one  thing  to  have  to  do  with  a 
rising  nation  and  another  to  work  among  a  dying  one ;  there 
is  a  great  difference  between  work  in  India,  China,  and 
Africa ;  in  short,  many  modilications  will  be  required.  Ail 
the  same,  the  end  aimed  at  remains  :  not  only  to  bring  the 
gospel  of   peace    to    individuals    and    communities,  but  to 


PROFESSOR  DR.  MIRBT  215 

enable  whole  nations  to  develop  their  peculiar  gifts  under 
the  influence  of  Christianity,  and  to  take  their  independent 
position  in  the  process  of  mankind's  development  towards 
God.  As  yet  we  have  no  native  Christian  churches  able  to 
govern  themselves,  and  we  have  every  reason  to  be  cautious 
with  any  declaration  of  independence.  A  want  of  discretion 
on  this  point  may  destroy  the  work  of  long  years.  Some 
nations  will  most  likely  never  reach  the  stage  of  development 
required  for  self-government.  Our  most  advanced  German 
native  churches  are  in  South  Africa  and  in  the  West  Indies, 
in  British  India,  and  among  the  Battaks  in  Sumatra. 

2.  The  before-mentioned  aim  of  missions  made  a 
systematic  education  of  natives  the  leading  principle  of  all 
mission  work. 

The  first  thing  is  to  get  acquainted  with  the  people  in 
question,  and  to  that  purpose  it  is  indispensable  that  the 
missionary  should  understand  and  speak  the  language  of  the 
country.  As  the  native  nationality  is  to  become  the  bearer 
of  Christianity,  it  is  not  to  be  destroyed  but  to  be  preserved 
as  much  as  possible,  that  is  as  far  as  it  is  compatible  with 
Christianity.  Germans  do  not  find  it  difficult  to  acknow- 
ledge the  peculiarity  of  other  nations.  This  is  even  a  danger 
with  us ;  but  in  missionary  life  it  becomes  an  advantage. 
The  temptation  to  Germanise  heathen  nations  is  far  from  us. 

In  reading  the  mission  reports  of  different  nations  we 
observe  that  the  means  selected  to  influence  the  natives  are 
very  much  alike.  Still  there  are  differences.  We  do  not 
know,  for  instance,  the  distinction  between  members  and 
adherents  in  our  statistics ;  we  attach  less  importance  to  the 
raising  of  means  for  the  support  of  churches  ;  we  accentuate 
less  the  tasks  which  Bible  and  Tract  Societies  have  taken 
upon  themselves. 

The  centre  of  our  work  is  a  thorough  instruction  of 
catechumens,  a  firm  handling  of  church  discipline,  a  careful 
education  of  native  helpers  ;  in  short,  the  founding  of  congre- 
gations able  to  become  a  solid  ground  for  native  churches. 
Besides  religious  education,  we  attach  great  importance  to 
schools,  especially  elementary  or  board  schools.  These 
schools  are  the  foundation  for  higher  schools  and  semiriaries. 


2i6    ADDRESSES  AT  EVENING  MEETINGS 

More  than  formerly  women  participate  in  mission  work. 
They  are  teachers  and  nurses.  It  is  in  accordance  with  our 
German  customs  that  they  mostly  join  the  missionaries' 
families. 

As  to  medical  missions,  we  have  for  a  long  time  kept  in 
the  rear ;  but  we  now  have  an  institute  at  Tubingen,  from 
which  we  hope  much.  As  the  number  of  our  missionary 
doctors  grows,  the  question  will  arise,  whether  they  are  to 
be  considered  as  medical  men  or  as  preachers,  and  perhaps 
this  question  will  find  with  us  an  answer  different  from  that 
which  our  English  and  American  friends  would  give. 

3.  Thorough  work  demands  time.  But  this  does  not 
exclude  mobility  in  the  missionary  taking  possession  of  a 
country.  On  this  point  we  have  undergone  great  changes. 
The  earlier  German  mission  put  all  its  work  in  the 
strengthening  of  stations.  Circumstances  would  have  it 
so,  and  the  notions  Pietism  had  of  Christian  communities 
justified  this  way  theologically.  But  the  drawback  of  this 
concentration  on  a  few  points  only  is  easily  understood  ;  and 
as  the  aims  of  our  mission  became  higher  ones,  we  have 
dropped  this  want  of  mobility.  This  is  proved  by  the 
manner  in  which  the  Bale  mission  acted  in  Kamerun ;  by 
the  success  with  which  the  Rhenish  Missionary  Society 
mastered  the  difficult  circumstances  in  South-West  Africa 
after  the  revolt ;  also  by  the  great  energy  shown  by  German 
missions  in  East  Africa.  The  new  method  allows  us  indeed 
only  a  few  missionaries  in  each  station ;  but  the  similarity 
of  their  systematic  studies  makes  this  possible. 

4.  Anybody  knowing  German  missionary  literature,  and 
especially  the  "general  missionary  journal"  {Allgefuetne 
Missions  Zeitschrift),yNi\\  agree  with  me  when  I  say  that  German 
missions  are  not  wanting  in  self-criticism.  We  have  tried 
to  learn  from  history  and  from  our  mistakes,  and  are  well 
aware  that  if  our  final  aim  is  always  the  same,  the  ways 
leading  thereto  will  differ  according  to  time,  circumstances, 
and  personalities :  our  working  methods  must  undergo 
changes.  But  our  German  matter-of-fact  way,  and  the 
conviction  that  only  thorough  solid  work  will  find  lasting 
success,  prevented  us  from  taking  up  the  programme — "  the 


PROFESSOR  DR.  MIRBT  217 

evangelisation  of  the  world  in  this  generation."  We  thank- 
fully acknowledge  that  the  great  religious  energy  of  the 
men  who  devised  this  watchword  has,  in  a  remarkable  way, 
quickened  the  interest  for  missions.  We  rejoice  in  this 
enthusiasm,  but  we  cannot  join  in  it. 

5.  You  will  wish  to  hear  something  about  the  extent 
of  our  missions.  We  have  more  than  3700  stations;  1340 
missionaries  are  in  active  service,  assisted  by  6098  natives. 
In  our  congregations  we  had,  in  the  year  1908,  550,000 
baptized  natives,  and  50,000  more  candidates  for  baptism. 
We  have  more  than  3000  schools  with  150,000  pupils. 
We  have  spent  more  than  i  oh  millions  of  marks. 

I  shall  limit  myself  to  these  few  numbers,  and  it  is 
purposely  I  have  put  them  at  the  end  of  my  observations. 
All  statistics  have  something  lifeless.  The  numbers  only 
become  living  quantities  when  the  circumstances  under 
which  they  have  been  won  are  closely  examined ;  when, 
for  instance,  the  expenses  for  missions  are  compared  to  the 
national  capital  or  to  the  sum  of  expenses  for  other  church 
matters ;  when  we  compare  the  number  of  converts  with 
the  difficulties  the  missionaries  met  with ;  when  we  try  to 
take  the  actual  standard  as  the  result  of  a  long  development. 
We  are  never  sure  of  possessing  in  the  statistics  a  reliable 
indicator  of  true  missionary  success.  The  events  most 
important  to  us,  the  mysterious  proceedings  in  the  heart 
of  a  heathen  seeking  God,  can  not  be  registered  in  numbers. 

Time  does  not  allow  me  to  interpret  the  short  statistics 
I  gave  you.  I  shall  restrict  myself  to  the  remark  that 
German  missions  have  gone  to  all  parts  of  the  earth,  that 
they  are  making  steady  progress,  and  that  the  Lord's  blessing 
has  been  upon  them. 

It  is  an  oecumenical  council  that  is  gathered  here. 
May  it  send  out  rays  of  oecumenical  spirit  into  our  work  at 
home  and  abroad,  rays  of  the  spirit  of  love  that  embraces 
the  world,  that  will  not  rest  until  every  "  tongue  shall  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father." 


THE  CONTRIBUTION   OF    HOLLAND   AND 
SCANDINAVIA  TO    MISSIONS 

By   the   Rev.    HENRY   USSING,    Dean,   Lie.   Theol., 

Copenhagen 

Address  delivered  in  the  Assembly  Hall  on  Friday 
Evening,  lyth  June 

The  task  that  has  been  set  before  me  is  rather  difficult :  in 
twenty  minutes  to  give  you  a  review  of  the  missionary 
achievements  of  five  countries  :  Holland,  Norway,  Sweden, 
Finland,  and  Denmark.  And  I  cannot  presuppose  that 
many  of  you  know  very  much  of  these  things  before.  You 
members  of  the  great  nations  are  accustomed  to  reckon  with 
such  big  measures  that  we — the  small  countries  and  peoples 
— are  likely  to  disappear  before  you.  Nevertheless  it  is  our 
glory  that  we  began  our  mission  work  a  long  time  before 
you.  Even  before  America,  the  white  Christian  America, 
was  formed,  Holland  had  a  great  mission,  and  long  before 
Great  Britain  awoke  the  Gospel  was  proclaimed  to  the 
natives  of  India  by  Germans  and  Danes.  And  if  you  will 
kindly  listen,  I  will  try  to  show  our  kinsmen  of  the  great 
nations  that  we  exist  still,  and  that  we  have  even  now  our 
own  allotted  share  in  this  the  greatest  work  of  all,  the  work 
for  the  salvation  of  all  nations. 

Holland 

As  the  first  Protestant  naval  power,  Holland  acquired 
already  about  the  year  1600  large  and  mighty  colonies. 
Even  now  that  small  country,  with  about  five  million  inhabit- 
ants, rules  over  colonies  whose  area  is  sixty  times  as  large, 

218 


REV.  HENRY  USSING  219 

and  whose  population  is  not  far  from  fifty  millions.  There 
was  from  the  beginning  a  tremendous  missionary  task  laid 
upon  the  Dutch  East  India  Company,  and  through  its  sup- 
port a  widespread  work  was  done.  No  doubt  the  outcome 
was  to  a  great  extent  only  outward  forms  kept  up  by  force. 
Still  Holland  had  in  the  seventeenth  century  a  number  of 
zealous  and  gifted  missionaries.  AndJ^the  proof  that  the 
work  of  old  was  not  in  vain  is  the  fact  that  the  progress  of 
later  missions  has  been  greatest  where  they  were  able  to 
build  on  the  foundations  laid  by  the  forefathers. 

But  when  the  Rationalism  of  the  eighteenth  century 
ravaged  the  Church  of  Holland,  the  Dutch  East  India 
Company  not  only  lost  its  interest  in  missions,  but  became 
— in  the  same  way  as  the  English  East  India  Company — 
an  antagonist  and  a  hindrance  to  missions,  nay,  sad  to  tell, 
it  forwarded  the  Mohammedan  propaganda,  which  in  the 
Dutch  colonies  has  gone  so  far,  that  now  about  thirty-five 
millions  are  counted  as  Mohammedans. 

Thus  the  old  mission  started  by  the  Government,  and 
supported  by  the  Company  of  Commerce,  came  to  a  stand- 
still. But  then  the  living  waters  broke  forth  in  the  con- 
gregations in  connection  with  the  general  missionary  revival 
at  the  end  of  the  eighteenth  century. 

Van  der  Kemp  founded  the  Netherland  Missionary 
Society  in  1797  before  he  went  out  himself  as  the  famous 
pioneer  of  the  London  Missionary  Society  in  South  Africa. 
Soon  a  new  and  better  work  was  taken  up  in  the  old  field, 
and  especially  in  Celebes  (Minahassa)  the  Netherland 
Missionary  Society  gained  a  wonderful  victory  through  a 
number  of  able  workers,  above  all  the  Germans,  Riedel 
and  Schwarz. 

Unfortunately,  the  Netherland  Missionary  Society  did 
not  succeed  in  keeping  together  the  missionary  forces  of 
Holland.  In  the  beginning-  the  strong  denominational 
party  was  against  the  Society,  and  later,  when  the  Society 
(about  the  middle  of  the  nineteenth  century)  was  infected 
by  the  liberal  theology,  the  faithful  seceded  and  founded 
nev/  Societies.  This  fact  has  in  some  ways  forwarded  the 
missionary   movement   in   Holland,   spreading    the    interest 


220     ADDRESSES  AT  EVENING  MEETINGS 

in  new  and  wider  ranges.  But  it  has  injured  the  work 
abroad,  partly  because  there  could  be  no  unity  in  the 
management,  partly  because  the  old  central  society  was 
weakened  to  such  an  extent  as  to  be  unable  to  maintain  the 
work  in  hand.  The  Netherland  Missionary  Society  was 
obliged  for  want  of  funds  to  hand  over  a  great  part  of  its 
work — among  other  parts  the  promising  field  of  Mina- 
hassa — to  the  Colonial  Church  establishment,  that  was 
governed  without  congregational  liberty,  and  had  a  State 
School  System  without  any  religion. 

But  in  spite  of  all,  the  Dutch  Mission  has  reached  very 
considerable  results.  The  number  of  native  Christians  in 
the  Dutch  colonies  has  within  the  last  century  risen  from 
60,000  to  478,000  (the  30,000  Roman  Catholics  not 
included).  Of  these  102,000  belong  to  the  (German) 
Rhenish  Mission,  but  by  Holland's  own  work  more  than 
300,000  natives  have  been  won  for  Christ,  and  in  the  present 
Dutch  mission  field  the  doors  are  opened  for  the  Gospel 
almost  everywhere,  as  the  heathen  seek  for  a  new  religion. 
And  most  of  them  prefer  Christianity  to  Islam — nay,  even 
among  the  Mohammedans  a  movement  is  felt  towards  Christ. 

In  the  home  country  the  Netherland  Missionary  Society 
has  its  stand  now  wholly  on  the  old  foundation  of  faith,  and 
a  voluntary  co-operation  has  begun  between  the  principal 
missionary  organisations.  At  the  same  time,  public  opinion 
has  turned  very  much  in  favour  of  missions,  several  com- 
mercial firms  support  the  work,  and  no  colonial  government 
in  the  world  gives  a  similar  grant  to  aid  missionary  purposes, 
especially  the  more  social  part.i  All  the  Missionary  Societies 
in  Dutch  India  have  united  in  establishing  a  missionary  con- 
sulate, that  for  some  years  has  with  good  results  taken  care 
of  all  missionary  interests  in  face  of  the  government.  The 
government  has  even  begun  to  understand  the  advantage  of 
leaving  to  the  Missionary  Societies  the  management  both  of 
church  and  school,  and  steps  have  been  made  to  repeal  the 
religionless  school  system  in  Minahassa  and  hand  over  the 
whole  education  to  the  mission. 

^  Three  hundred  thousand  gylder  in  the  year,  while  the  donations  to  all 
Missionary  Societies  in  Holland  amount  to  480,000  gylder. 


REV.  HENRY  USSING  221 

In  concluding  these  remarks  on  Holland,  I  mention  only 
two  special  features  of  Dutch  missionary  methods  :  first,  the 
great  stress  laid  upon  the  social  aspect  of  Missions ;  and 
secondly,  the  earnest  effort  made  by  Dutch  missionaries  to 
penetrate  into  the  intellectual  life  of  the  natives  by  a  most 
thoroughgoing  study  of  their  religion  and  language,  in  order 
to  form  their  new  life  not  in  a  foreign,  second-hand  way,  but 
as  their  own  mental  product.  Here  is  to  be  remembered 
the  epoch-making  work  of  A.  Kruyts  on  the  religion  of 
Animism,  and  the  peculiar  Dutch  plan  of  postponing  as 
long  as  possible  the  giving  of  names  to  the  new  things,  that 
the  people  themselves  may  invent  the  designation. 

Scandinavia 

On  turning  to  the  North,  we  find  in  Scandinavia,  as  in 
Holland,  old  missionary  traditions.  The  great  king  who 
secured  for  Sweden  the  blessings  of  the  Reformation, 
Gustavus  Vasa,  was  the  first  Protestant  ruler  who  realised 
his  missionary  duty  in  sending  preachers  to  the  heathen  in 
the  north  of  Sweden.  And  in  Denmark  and  Norway,  which 
then  were  one  kingdom,  we  find  at  the  beginning  of  the 
eighteenth  century  not  less  than  three  considerable  missionary 
undertakings.  Thomas  von  Wesler  gave  his  life's  best 
strength  to  the  Laplanders  in  the  north  of  Norway.  Hans 
Egede  is  rightly  named  the  Apostle  of  Greenland,  and  has 
opened  the  way  to  all  missions  among  the  Eskimos  of  the 
Far  North.  And  the  King  of  Denmark  sent  in  1705  the 
first  Protestant  missionary  to  India,  Ziegudealg,  the  com- 
mencement of  the  Danish-Halle  Mission,  wherein  Germans 
and  Danes,  during  more  than  a  century,  did  a  great  work 
for  South  India.  The  name  of  C.  F.  Schwarz,  the  king- 
priest  of  Tanjon,  will  always  shine  among  the  greatest  in 
the  history  of  missions.  No  doubt  to  Halle  is  due  the 
great  honour  for  the  spiritual  force.  But  we  are  in  the 
right  to  remember,  that  the  white  cross  of  the  Danish  flag 
waved  over  the  undertaking  just  as  the  same  flag,  later  on, 
had  to  defend  William  Carey  in  Serampore  against  English 
persecution. 


222     ADDRESSES  AT  EVENING  MEETINGS 

But  all  these  things  are  memories  of  the  past.  Since 
then  the  greatness  of  the  Scandinavian  kingdom  has  faded, 
and  for  a  long  time  the  coldness  of  Rationalism  paralysed 
the  strength  of  the  Church.  Therefore,  we  had  to  begin 
anew  in  the  north,  and  only  little  by  little  the  missionary 
work  was  able  to  extend,  as  the  growing  spiritual  life  in  the 
home  awakened  the  people  of  God  to  its  missionary  duty. 

I  shall  give  a  short  review  of  each  of  the  Scandinavian 
countries  separately. 

Norway 

came  first,  because  the  mighty  revival  connected  with  the 
name  of  H.  N.  Hauge  here  first  broke  up  the  coldness 
and  death.  And  although  Norway  has  the  smallest  popula- 
tion of  the  three  Scandinavian  kingdoms,  and  is  considered 
the  least  wealthy,  Norway  is  still  foremost  among  the  northern 
missions,  with  the  most  solid  experience,  the  greatest 
results,  and  the  largest  contributions  from  the  home  base. 

It  was  in  1842  that  the  Norwegian  INIissionary  Society 
was  founded,  and  soon  after  the  Norwegians  sent  their  first 
man,  the  late  Bishop  Schreuder,  to  Africa — probably  in 
accordance  with  the  advice  of  Moffat — hoping  from  Natal 
to  reach  the  Zulus.  Here  they  experienced  abundantly  the 
trials  of  missions.  The  Zulus  boasted  of  having  a  shield 
over  their  hearts,  and  wild  wars  distracted  the  country  and 
the  stations.  Nevertheless  the  steady  Norsemen  went  on, 
and  at  the  present  time  have  reaped  good  and  solid  fruit 
in  Zululand.  Nay,  the  present  Norwegian  Bishop  in  Zulu- 
land  is  dreaming  great  dreams  of  the  Zulus  as  the  people 
especially  called  to  carry  the  Gospel  right  into  the  heart  of 
Africa. 

However,  the  work  in  South  Africa  was  in  some  ways 
only  a  preparation  for  greater  things.  In  Natal  the 
Norwegians  felt  as  neighbours  to  Madagascar,  whose 
wonderful  history  of  martyrdom  had  in  these  years  stirred 
all  Christian  hearts.  And  when  in  1862  the  doors  were 
unexpectedly  opened  again,  the  Norwegian  Missionary 
Society  heard  the  call  of  the  Lord  to  come  over  and  help 
the  brethren  there. 


REV.  HENRY  USSING  223 

The  Norwegians  began  their  work  in  Madagascar  un- 
pretentiously, but,  alas,  were  not  immediately  welcomed  by 
the  English  missionaries.  Besides,  they  were  suspected 
by  the  natives,  because  they  were  neither  English  nor 
French,  nor  even  had  a  Consul  to  back  them  up.  But 
with  the  boldness  of  faith  the  Norwegians  answered  :  "  Then 
the  word  of  God  shall  be  our  Consul,"  and  so  it  has  been  to 
this  day.  Quietly  they  made  their  way  into  the  province  of 
Betsileo,  and  soon  the  results  were  visible.  During  a  series 
of  years  they  had  to  baptize  from  3000  to  5000  heathen  a 
year,  and  40,000  children  crowded  their  schools.  It  was  a 
solemn  test  of  the  faith  of  the  Norwegian  Society  when  in 
1882  the  missionaries  wrote  back  and  showed  the  urgency 
of  so  enlarging  the  work  that  the  yearly  expenses  would 
increase  from  200,000  to  300,000  kr.  But  the  Norwegians 
ventured  in  faith  and  were  not  put  to  shame. 

We  know  all  the  later  tribulations  that  came  upon 
Madagascar  :  the  French  invasion  and  annexation  and  the 
insurrection  of  the  natives,  through  which  70  Norwegian 
churches  were  burned  down,  together  with  their  glorious 
Leper  Asylums.  Jesuit  machinations,  and  lastly  the  tyranny 
of  French  atheism,  have  put  the  coping-stone  on  ;  but  the 
Norwegian  Mission  has  ridden  out  the  gale  with  greater 
strength  and  less  detriment  than  any  other  mission  in  the 
Island.  And  it  looks  as  a  seal  from  above  on  the  intelligent, 
faithful  and  persevering  work  :  that  wonderful  revival  among 
the  natives  in  Betsileo,  that  broke  forth  at  the  commence- 
ment of  this  century,  proving  evidently  that  the  seed  of  the 
Kingdom  has  taken  root  really  and  mightily  in  the  soil  of 
Madagascar. 

The  Norwegian  work  in  Madagascar  is  their  epistle  of 
commendation  before  the  whole  world,  compared  with  which 
the  other  new  mission  fields  of  the  Norwegians  (e.g.  in 
China)  are  small. 

Sweden 

The  largest  of  the  Scandinavian  countries  has  not  been 
privileged  as  its  sister-land  to  the  west,  Norway,  to  retain 
the  great  bulk  of  the  missionary  love  of  its  people  within 


224     ADDRESSES  AT  EVENING  MEETINGS 

one  Society.  The  divisions  in  the  spiritual  life  of  Sweden 
have  influenced  necessarily  also  the  missionary  develop- 
ment 

A  Swedish  Missionary  Society  was  founded  in  1835, 
but  it  was  the  Swedish  "  Evangeliska  Fosterlands-Stiftelse " 
(Evangelical  National  Society)  that  first  succeeded  in  arousing 
the  Low  Church  circles  (1865). 

Their  first  and  principal  field  is  Eastern  Africa  on  the 
coast  of  the  Red  Sea,  where  the  Swedish  Mission  has 
all  to  itself  a  mighty  field,  measuring  16  degrees  of 
latitude  by  20  degrees  of  longitude.  It  was  the  veteran 
missionary  Kraxf  who  gave  them  the  idea  of  penetrating  into 
the  interior  to  the  proud  and  strong  people  of  the  Galas. 
And  with  admirable  tenacity  the  Swedes  have  stuck  to  their 
purpose  during  forty-five  years  in  spite  of  all  sorts  of 
tribulation.  Their  attempts  to  make  their  way  into  the 
interior  have  been  checked  over  and  over  again.  Meanwhile 
they  have  got  a  foothold  in  the  region  of  Massana,  and  a 
solid  work  has  grown  up  there,  aiming  also  at  the  revival 
of  the  old  decayed  Ethiopian  Church  in  Abyssinia.  At  the 
same  time  the  daybreak  draws  nigh  for  their  final  aim — 
several  young  Galas  having  been  baptized.  One  of  them 
has  translated  the  New  Testament  into  the  language  of 
his  people,  and  the  Swedes  have  succeeded  in  sending  a 
small  body  of  natives  into  the  Gala  country,  where  the  first 
germs  of  evangelical  congregations  have  shot  forth. 

From  the  Swedish  National  Society  seceded  later  the 
Swedish  Missionary  Union,  a  strong  congregationalist  move- 
ment in  Sweden,  which  began  mission  work  about  1880  in 
five  different  countries.  But  the  region  which  the  Lord  has 
made  their  principal  field  is  the  Congo  Free  State,  where 
Mukimternay  is  their  head  station.  The  Swedish  Congo 
Mission  is  well  known  for  its  excellent  schools  with  5000 
children,  the  linguistic  merits  of  some  of  its  men,  and  the 
part  which  its  missionaries  have  taken  in  the  efforts  to 
unveil  the  atrocities  of  the  Congo  Free  State  Government. 

On  the  other  side  leaders  of  the  Established  Church  in 
Sweden  started  in  1874  the  Swedish  Church  Mission,  which 
has  the  merit  that  "  the  Swedish  Church  as  a  Church  "  has 


REV.  HENRY  USSING  22$ 

been  enabled  to  take  its  share  and  get  the  blessings  of 
mission  work.  This  mission  has  sent  intelligent  and  earnest 
men  to  the  Zululand,  whence  a  few  heroic  pioneers  have 
penetrated  right  into  Rhodesia.  And  in  India  it  has  taken 
over  the  older  Swedish  work,  done  with  solidity  and  success 
in  connection  with  the  Leipzig  Missionary  Society,  in  the 
regions  of  the  old  Trankiba  mission. 

There  are  several  other  Swedish  missions  which  time 
forbids  us  to  dwell  on,  but  we  cannot  leave  Sweden  without 
mentioning  a  further  point.  The  people  of  Sweden  that 
has  so  glorious  a  history  under  the  leadership  of  hero-kings, 
admired  throughout  the  world,  has  even  in  its  mission  justly 
acquired  the  hero-name.  I  do  not  think  that  any  other 
people  can  show  such  a  percentage  of  missionary  martyrs  as 
the  Swedes.  In  the  Red  Sea  Mission  nineteen  Swedes  have 
fallen,  some  the  victims  of  murderers,  some  of  the  climate. 
In  the  Congo  Mission  48  out  of  127  {i.e.  38  per  cent.)  have 
succumbed  to  the  dangerous  climate.  And  in  China  several 
Swedes  have  fallen  on  various  occasions.  And  lately  in  the 
Boxer  upheaval  of  1900  all  the  missionaries  of  a  smaller  body 
in  Sweden,  gathered  to  conference  in  Soping,  were  stoned 
to  death — ten  in  number.  And  in  many  other  places  a 
great  wumber  of  Swedes  (partly  of  the  Scandinavian  Alliance, 
partly  of  the  International  Missionary  Alliance)  were,  with 
their  wives  and  children,  persecuted,  tortured,  stoned,  and 
murdered  in  the  most  awful  way.  Among  the  Western 
martyrs  of  the  Boxer  persecutions  no  fewer  than  forty  adults 
and  children,  or  fully  one-third  of  the  whole  number,  were 
Swedes.  And  their  letters  testify  still  to  the  courage  of 
faith  that  was  ready  to  face  all  sacrifices  and  sufferings  for 
the  Master  and  for  China.  What  a  seed  and  what  promises 
of  the  future  harvest  for  Swedish  Missions  ! 

Finland 

is  the  most  eastern  outpost  of  Protestantism  in  Europe.  As 
regards  politics  we — all  the  free  Protestant  peoples — have 
the  most  hearty  sympathy  in  the  difficulties  of  the  noble 
Finnish  people.  As  regards  Christianity  and  missions  the 
COM.  IX. — 15 


226    ADDRESSES  AT  feVENING  MEETINGS 

Finns  stand  fully  on  a  level  with  the  three  Scandinavian 
peoples. 

The  origin  of  the  Finnish  Missionary  Society  is  touching. 
In  1857  Finland  celebrated  with  great  solemnity  the  seventh 
centenary  of  the  introduction  of  Christianity  into  the  country. 
Gratitude  for  all  the  blessings  thereby  bestowed  upon  the 
people  moved  their  hearts  so  deeply  that  it  was  felt  as  a 
call  of  God  to  take  part  in  the  great  Avork  of  missions.  A 
national  collection  was  taken,  and  next  year  the  Finland 
Missionary  Society  was  founded. 

The  Society  has  a  great  work  in  Finland  itself,  partly  for 
the  Jews  living  in  the  country,  partly  for  reviving  and 
spreading  spiritual  life  and  missionary  interest  in  the  Finnish 
Church.  In  1868  it  took  up  its  own  mission  work  among 
the  Ambo  people,  now  belonging  to  German  South-West 
Africa.  Here  began  a  sowing  in  tears,  which  has  lasted  till 
our  own  days.  The  people  were  so  unresponsive  that  in 
thirteen  years  not  one  was  baptized.  The  chiefs  caused 
innumerable  troubles,  famine  devastated  the  country  over 
and  over  again,  and  several  missionaries  succumbed  to  their 
long-continued  exertions.  Nevertheless,  the  Finns  have 
persevered  with  warm  praying  hearts,  and  God  has  blessed 
their  faithfulness.  In  the  first  twenty  years  200  were 
baptized,  in  the  next  twenty  years  2000.  The  hope  of 
victory  shines  over  the  African  field,  and  the  society  has 
opened  up  a  new  mission  in  China,  while  at  home  the 
Foreign  Missionary  Society  has  grown  to  be  the  favourite  of 
the  people,  supported  by  low  and  high,  leader  of  a  manifold 
spiritual  activity. 

At  last  I  come  to  my  own  Fatherland. 

Denmark 

in  spite  of  its  former  renown,  has  been  for  a  long  time 
rather  behind  in  missionary  work. 

Among  the  Eskimos  of  Greenland  the  Church  of  Denmark 
had  from  the  time  of  H.  Egede  a  missionary  task.  And  this 
has  been  accomplished  partly  by  Danes  and  partly  by  the 
Moravians,  sO  far,   that  Greenland  at  the  end  of  the  nine- 


REV.  HENRY  tJSSING  227 

teenth  century  was  considered  to  be  a  Christian  country,  and 
the  Missionary  Board  of  Herrnhut  generously  handed  over 
their  stations  and  congregations  to  the  Danish  Church.  It 
may  appear  strange  that  a  hew  missionary  problem  should 
have  arisen  just  at  the  same  time. 

At  the  east  coast  of  Greenland,  hitherto  considered  as 
unpopulated,  five  to  six  hundred  heathen  were  discovered  in 
the  region  of  the  Polar  circle.  Immediately  Denmark  took 
up  this  new  work  (around  the  station  of  Angmagssalik),  and 
it  is  gratifying  to  learn  that  not  only  one-third  of  the  heathen 
are  baptized,  but  that  the  purifying  and  elevating  power  of 
the  Gospel  is  evidently  known  through  the  whole  community. 

And  yet  again,  only  three  years  ago,  another  colony  of 
about  two  hundred  heathen  were  found  in  the  furthest  north, 
at  Cape  York,  the  people  lately  famous  as  the  helpers  both 
of  Cook  and  of  Peary.  With  warm  hearts  this  task  also  has 
been  overtaken  by  the  Danes,  and  last  sum.mer  two  native 
Greenlanders  reached  the  place  and  found  it  the  northern- 
most of  all  missionary  stations  in  the  world.  They  were 
received  with  thankfulness  and  confidence  by  the  Eskimos, 
and  the  last  letters  tell  that  the  children  have  begun  to  read 
very  fluently. 

In  addition  to  these  very  small  but  interesting  things  the 
Danish  Missionary  Society  has  (from  1864)  found  its  main 
field  in  the  region  of  the  old  Danish  Mission,  among  the 
Tamils  of  South  Arcot,  where  a  solid  work  is  quietly  grow- 
ing;  and  later  (from  1892)  in  the  Liaoding  peninsula  in 
Manchuria,  where  the  field  is  very  promising  in  spite  of  the 
devastations  of  mighty  wars. 

In  the  north  of  India  the  Dane  Boerresen,  with  his 
German  wife  and  the  Norwegian  Skrefsrud,  started  the 
"Indian  Home  Mission  to  the  Santals  "  in  1867,  by  and  by 
mainly  supported  from  Scandinavia.  This  is  a  mission  rich 
in  the  romance  of  pioneer  work,  in  miracles  of  prayer,  and  in 
wise  national  education,  and  one  which  has  succeeded  in 
planting  amid  these  degraded  aboriginal  tribes  a  native 
Church  that  bears  its  missionary  fruit  already  in  a  spon- 
taneous native  mission  among  other  heathen. 

There  are  smaller  Danish  missions  in  other  places,  but 


228    ADDRESSES  AT  EVENING  MEETINGS 

as  my  time  has  expired  I  am  only  able  in  conclusion  to 
underline  three  of  the  more  prominent  features  of  Danish 
missions. 

First,  the  Danish  taste  for  personal  truth,  fulness,  and 
spiritual  realism,  which  has  shown  its  worth  in  missions 
several  times  by  our  fear  of  formalism  on  one  hand  and  of 
vague  enthusiasm  on  the  other. 

Secondly,  the  friendly  co-operation  with  other  missions. 
We  do  not  wish,  by  national  or  doctrinal  singularity,  to  keep 
aloof  from  the  bulk  of  the  missionary  force,  but  rather  to  be 
loyal  to  our  common  cause. 

And,  thirdly,  I  mention  a  feature  which  is  not  certainly 
peculiar  to  the  Danes,  but  rather  a  merit  of  all  the  small 
countries  I  represent,  I  mean  the  greater  facility  we  have  in 
obtaining  a  true  understanding  with  the  natives  on  more 
equal  terms,  because  we  are  without  any  pretension  to  be  the 
ruling  race  or  nation,  and  without  any  temptation  to  rely 
on  political  power — the  greater  stress  being  put  on  using  the 
native  languages  and  developing  the  new  life  of  the  peoples 
in  their  own  national  way. 

Mr.  Chairman,  Christian  friends,  in  the  famous  picture 
of  Raphael  in  the  Vatican,  called  the  "  Disputa,"  we  see  the 
dove  of  the  Holy  Ghost  flying  out  over  the  earth,  surrounded 
by  four  angels,  carrying  the  four  Gospels.  I  believe  that 
every  Christian  nation  has  its  own  angel,  and  all  the  angels 
of  the  evangelical  peoples  have  the  commission  to  carry  the 
Gospel  to  all  nations.  We,  the  small  peoples,  have  also  our 
angels  ministering  in  that  work.  Let  us  stand  together,  let 
us  run,  let  us  fly  side  by  side  in  this  most  glorious  work  of 
all,  as  servants  to,  nay,  as  co-workers  with,  the  Holy  Ghost; 
for  the  salvation  of  the  whole  world. 


THE  MISSIONARY  TASK  OF  THE  FRENCH 
PROTESTANT  CHURCH 

By  M.  LE  PASTEUR  BOEGNER,  D.D. 

Address  delivered  in  the  Assembly  Hall  on  Friday  Evening, 

17  th  June 

*'  I  AM  he  that  came  out  of  the  army "  :  this  is  the  motto, 
dear  brethren,  that  I  am  anxious  to  put  at  the  beginning  of 
my  message.  A  message,  and  not  a  lecture  :  because  to 
speak,  as  I  am  called  to  do,  of  the  missionary  task  of  French 
Protestantism  is  to  speak  of  a  battle  of  which  it  is  difficult 
to  say  which  is  the  more  striking  and  awful,  the  greatness 
and  importance  of  the  fight,  or  the  weakness  and  the  in- 
sufficiency of  the  army.  Consider  both,  and  draw  the 
conclusion  yourselves. 

I 

Consider  first,  the  battle. 

There  was  a  time,  not  very  long  ago,  when  it  would  have 

been  rather  difficult  to  speak  freely,  before  an  assembly  like 

this,  of  the  task  of  the  French  Protestants.     The  European 

nations  were  in  a  state  of  diffidence  and  of  latent  struggle, 

and  even  between  Christians  of   different  nationalities  the 

sympathetic   understanding  of   each   other  was   not  always 

easy.     Now  we  see  and  enjoy  better  things,  and  although 

clouds  may  remain  on  the  sky,  still  mutual  confidence  and 

earnest  desire  for  peace  have  made  progress.     This  is  a  time 

of  splendid  opportunity  for  unity  and  for  co-operation,  both 

in   prayer  and   in    effort ;    a   time — to   come    back    to    my 

message — when  it  is  with  a  feeling  of  perfect  freedom  that 

I  undertake  to  explain,  before   the    representatives   of  the 

229 


230    ADDRESSES  AT  EVENING  MEETINGS 

whole  evangelical  world,  the  work  entrusted  by  Gcd's 
providence  to  the  sons  of  the  Huguenot  and  other  French 
Protestant  Churches. 

The  present  vocation  of  these  Churches,  brethren,  is 
different,  but  not  inferior  to  their  vocation  in  the  past. 
Their  first  vocation  was  suffering  for  Christ.  Three  centuries 
of  persecution  have  put  them  in  the  first  rank  of  martyrdom. 
But  now  their  calling  is  work.  Circumstances  have  put 
before  them,  both  in  France  and  in  the  world,  a  task  the 
exceptional  magnitude  of  which  I  am  anxious  to  explain 
to  you. 

First  of  all,  in  France  itself.  I  say  it  without  hesitation  : 
to  win  France  for  Christ  would  be  a  conquest  of  first 
missionary  importance.  In  order  to  understand  it,  consider, 
please,  the  position  occupied  by  the  French-speaking  Pro- 
testants as  the  chief  representatives  of  the  pure  Gospel  in 
France,  in  the  Latin  world,  and  in  that  still  larger  world 
which  is  reached,  penetrated,  influenced  by  the  French 
spirit.  This  influence  cannot  be  denied,  I  am  sure.  It 
derives  from  the  special  gifts  and  especially  from  the  clear- 
ness and  simplicity  of  thought,  and  from  the  classical  beauty 
and  strength  of  expressnon,  which  God  has  bestowed  on  that 
nation.  Every  nationality  has  its  advantages  and  mental 
powers;  the  gift  of  the  French  genius  is  to  find  out  that 
form  of  the  truth  which  renders  it  fit  for  transmission  and 
diffusion,  which  transforms  it  into  a  currency  easy  to  circulate 
from  hand  to  hand,  from  mind  to  mind,  up  to  the  extremities 
of  the  thinking  world. 

Now  measure  the  importance,  for  good  or  for  evil,  con- 
nected with  that  circulating  power  of  French  expression  of 
thought.  Consider  the  tremendous  influence,  through  the 
whole  world,  of  works  like  those  of  Voltaire,  of  Rousseau,  of 
Renan.  Consider  the  present,  continued  influence  of  political 
and  social  formulas  stamped  by  the  French  Revolution  ! 
Of  course  we  all,  in  France  as  well  as  anywhere  else,  admire 
the  English  liberalism,  and  that  beautiful  combination  of 
conservatism  and  progress  which  characterises  both  the 
British  constitution  and  the  British  method.  Still,  is  it  not 
a  fact  that,   on  every  point  of  the  world  where  the  sap  of 


M.  LE  PASTEUR  BOEGNER  231 

liberty  and  of  progress  is  fermenting  in  the  minds,  they 
instinctively  have  recourse  to  the  French  mottoes  and 
emblems  ?  We  may  regret  it,  or  criticise  it,  but  it  is  a  fact : 
look  at  the  revolution  in  Turkey,  in  China,  sometimes  even 
in  other  parts  of  Europe,  and  in  the  heathen  world  itself! 
Is  it  not,  therefore,  a  question  of  capital,  of  world-wide 
importance,  to  know  whether  this  powder  of  clear  expression 
may  be  lost  for  the  service  of  the  Gospel,  or  put  in  the 
service  of  it,  as  it  has  been  in  the  last  century  by  a  Vinet  or 
an  Adolphe  Monod ;  in  the  seventeenth  century  by  a 
Pascal;  and,  first  of  all,  in  the  sixteenth  century  by  a 
Calvin  ? 

This  is  the  reason,  brethren,  that  makes  the  future  of 
French  Protestantism  a  question  of  oecumenical  importance. 
Of  course,  each  soul  is  of  infinite  value ;  as  Christians  you 
are  interested  in  the  smallest  progress  of  evangelistic  work  in 
France.  In  the  human  family,  the  Latin  nations,  and  France 
amongst  them,  are  important  and  beautiful  branches  ;  and  as 
members  of  that  family,  as  men,  you  are  interested  in  the 
spiritual  welfare  of  those  nations.  But  what  I  mean  is  still 
more  central  :  the  tie  between  them  and  you  is  deeper. 
You  not  only  owe  them  your  sympathy  :  you  need  them  ;  you 
need  their  special  gifts ;  God  needs  them  for  His  work,  as  in 
the  past  He  has  needed  the  Greek  and  the  Latin  genius,  the 
Greek  and  the  Latin  languages,  for  the  diffusion  of  the 
Gospel  and  the  progress  of  His  Kingdom.  Is  it  not,  then, 
for  the  evangelical  and  missionary  Church  of  the  world,  a 
vital  duty  to  love,  to  encourage,  to  strengthen  the  French 
Protestants  ? 

I  do  not  forget  the  still  vivid  and  sound  elements  in  the 
Roman  Catholic  Church  of  France,  but  how  hindered,  how 
imprisoned,  how  powerless  they  are !  Therefore  I  say : 
French  Protestantism  is  perhaps  not  the  only,  but  certainly 
it  is  the  best  and  the  most  available  means  of  influencing 
the  French  genius  in  the  direction  of  pure  and  evangelical 
Christianity;  of  "  bringing  " — even  in  France — "  into  captivity 
every  thought  to  the  obedience  of  Christ " ;  of  putting,  in  a 
word,  the  French  spirit  and  language  into  the  service  of  the 
Gospel. 


232     ADDRESSES  AT  EVENING  MEETINGS 

Therefore,  brethren,  come  over  and  help  us !  I  say 
"  come,"  because  there  is  no  sufficient  help  where  there  is 
no  personal  interest  and  presence.  Without  General  Beck- 
with  (a  Scotsman  !)  settling  in  the  Waldensian  Valleys,  the 
Waldensian  Church  would  not  have  become  the  instrument 
it  is  now  for  the  Gospel  in  Italy.  Without  a  MacAU  settling 
in  Paris,  the  Mission  Populaire  would  not  have  been  started. 
Yes,  come  and  help !  Help  our  Churches !  Help  our 
works  of  evangelisation  !  Help  us  to  be  in  France  not  a 
dying  remainder  of  a  beautiful  past,  but  a  powerful  leaven 
which  must  penetrate  the  meal,  until  the  whole  shall  be 
leavened. 

II 

Am  I  wTong,  brethren?  But  I  cannot  help  fearing  lest 
some  of  you  will  consider  my  statement  exaggerated.  You 
think  we  are  too  ambitious ;  you  think  it  is  not  possible 
that  so  tremendous  work  and  responsibilities  should  have 
been  entrusted  to  so  small  a  body  as  is  our  Protestantism. 
Let  us  confess  it,  brethren ;  your  doubts  do  not  surprise  us, 
because  they  are  our  doubts.  We,  too,  can  hardly  believe 
that  God  may  have  such  high  intentions  concerning  us. 
Willingly  enough  we  would  say,  like  Moses  :  "  O  my  Lord  ! 
send,  I  pray  thee,  whom  thou  wilt  send  ! "  But  the  Lord 
Himself  forbids  us  to  turn  aside  from  the  work  He  has  put 
before  us.  As  He  did  with  Moses,  He  forces  us,  by 
decisive  signs  of  His  power  acting  through  our  weakness, 
to  trust  Him  and  to  obey  His  orders.  And  these  signs 
are  :  our  Missions. 

The  chief  temptation  of  old  nations  is  to  rest  on  their 
glorious  past,  and  to  accept  silently  decay  in  the  present. 
And  the  chief  temptation  of  long  persecuted  Churches, 
having  scarcely  escaped  from  destruction,  and  left  as  a 
trifling  minority  in  the  country,  is  to  accept  defeat  and 
sterility.  Such  temptation  we,  French  Protestants,  know 
only  too  well.  But  God  has  counteracted  it  in  giving  us 
the  direct  proof  of  our  still  existing  fecundity.  He  has 
given  us  our  Missions  as  a  demonstration  of  our  capacity  of 
bringing    forth    children    for    Him.       Once    more    the    old 


M.  LE  PASTEUR  BOEGNER  233 

apostolic  word  has  proved  to  be  true :  the  Church,  the 
Protestant  Church  of  France,  as  the  woman,  has  been  saved 
in  child-bearing. 

Two  years  ago  the  delegates  of  France,  of  French 
Switzerland,  of  the  Waldensian  Valleys  of  Italy,  of  all  the 
Churches  and  Missions  working  in  South  Africa,  were 
attending  the  Jubilee  of  our  Mission  of  Basutoland. 
Seventy-five  years  earlier  the  first  missionaries,  three  young 
Frenchmen,  Casalis,  Arbousset,  Gosselin,  had  made  their 
first  appearance  in  the  country.  It  was  desolated  by  war ; 
the  population  reduced  to  a  small  number ;  cannibalism 
born  out  of  famine  and  misery ;  a  dying  nation  under  a  wise 
chief. — Now  the  tribe  numbers  450,000  souls ;  it  still 
occupies,  under  the  British  protectorate,  its  own  country  as 
a  native  reserve ;  a  Church  of  Christ  has  been  established 
numbering  now  17,500  communicants  and  7000  cate- 
chumens. A  native  pastorate  ;  a  native  work  of  evangeliz- 
ation of  the  country;  a  native  share  in  our  Upper  Zambesi 
Mission  ;  a  splendid  and  complete  system  of  schools  :  these 
were  the  facts  which  it  was  given  to  our  delegates  to  witness 
and  to  report  to  us.  What  a  joy,  what  an  awful  surprise  for 
the  old  Huguenot  Church  !  It  seemed  to  me,  when  they 
came  back  and  brought  to  us  their  testimony,  as  if  this 
mater  dolorosa  of  the  Reformation,  as  it  has  been  called, 
was  extending  her  arms,  like  Jacob,  saying :  "  Who  are 
these  ? " — and  as  if  the  angel  of  God  was  answering : 
"  They  are  the  children  which  God  has  given  to  thee :  two 
children,  a  Church  and  a  nation."  Yes,  a  Church,  strong 
by  God's  grace,  growing  up  to  self-support  and  self-govern- 
ment ;  and  a  nation,  kept  alive  and  sound  by  the  Gospel. 
Such  are  the  proofs  God  has  given  to  the  Church  of  France 
of  its  capacity  to  bring  forth  for  Christ ! 

But  Basutoland  is  only  the  first  of  a  series.  Twenty-five 
years  ago  F.  Coillard,  one  of  our  Basutoland  missionaries, 
started  for  the  interior,  and  out  of  his  labours  a  new  Mission 
is  born  :  the  well-known  Barotsi  or  Upper-Zambesi  Mission, 
of  which  we  hope,  although  it  is  still  hindered  by  many 
difficulties,  that  it  will  become,  by  and  by,  a  second 
Basutoland ! 


234     ADDRESSES  AT  EVENING  MEETINGS 

Moreover,  the  Zambesi  Mission  is  not  the  only  offspring 
of  Basutoland.  Some  years  ago,  before  Coillard  went  out, 
two  young  missionaries,  belonging  to  French  Switzerland, 
after  some  years  of  apprenticeship  in  Basutoland,  went  out 
under  the  leading  of  Mabille,  and  established  a  Mission  of 
their  own,  quite  distinct  from  ours,  amongst  the  Gwamba  of 
the  Northern  Transvaal.  The  work  grew  and  extended 
itself  up  to  a  second  field,  the  Portuguese  east  coast  of 
Lourengo  Marquez,  and  still  is  making  great  progress.  We 
cannot  speak  too  highly  of  this  work  of  the  French-speaking 
Protestants  of  Switzerland,  known  under  the  name  of 
Mission  Roniande.  Its  chief  supporters,  the  members  of  the 
Free  Churches  of  French  Switzerland,  have  not  ceased  to  be 
the  warm  friends  of  the  Paris  Missionary  Society.  The  two 
works  are  entirely  independent  of  each  other,  but  they  can 
also  be  considered,  from  a  higher  point  of  view,  as  two 
branches  of  the  one  missionary  enterprise  of  French- 
speaking  Protestantism. 

Are  not  these  three  Missions — the  Basutoland  Mission, 
the  Transvaal  and  Louren^o  Marquez  Mission,  the  Zambesi 
Mission — strong  proofs  of  the  apostolic  calling  of  our 
Churches?  And  do  they  not  justify  the  kind  help  already 
extended  by  some  of  our  British  friends  and  give  us  a  strong 
claim  on  still  larger  assistance,  so  much  the  more  that  they 
are  carried  on  in  the  sphere  of  British  dominion,  and  are 
quite  free  from  any  national  connection  with  France  itself? 

But  I  hasten  to  add  this  :  if  our  Mission  in  South  and 
Central  Africa  appear  to  us  to  have  strong  claims  on  your 
sympathies,  we  dare  to  claim  these  sympathies  with  the 
same  energy,  and,  perhaps,  with  more  emotion,  for  those 
other  Missions  which  the  Providence  of  God,  by  means 
of  historical  events,  has  committed  to  our  care  in  the  vast 
area  of  the  French  colonial  empire. 

Of  course  that  empire  cannot  be  compared  with  the 
British  dominion.  But  still  it  is  second  only  to  it.  It 
extends  over  nearly  a  quarter  of  Africa,  over  Madagascar, 
the  half  of  Indo-China,  and  important  groups  of  Islands  in 
the  South  Seas.  Now  for  this  large  empire  we,  French 
Protestants,  are  made  by  circumstances  directly  responsible. 


M.  LE  PASTEUR  BOEGNER  235 

God  be  thanked,  there  are  still  English  and  Norwegian 
missionaries  in  Madagascar  and  in  the  Loyalty  Islands; 
there  is  still  an  American  Mission  in  the  Gaboon ;  there 
are  English  missionaries  in  French  North  Africa,  and  to 
maintain,  as  much  as  possible,  this  policy  of  the  open 
door  for  the  Gospel  has  been  the  effort  and  the  glory  of  the 
Paris  Missionary  Society.  But  every  one  who  is  acquainted 
with  the  facts  knows  that,  notwithstanding  our  good  will,  the 
chief  responsibility  for  the  heathen  and  Mohammedans  in 
the  French  Colonies  rests  on  the  French  Protestants. 

Now,  what  have  we  done  in  order  to  fulfil  this  re- 
sponsibility ?  The  foundation  of  the  Senegal  Mission, 
fifty  years  ago ;  the  taking  over,  at  the  same  time,  of 
Tahiti  and  of  the  Society  Islands;  more  recently,  the 
taking  over,  from  the  London  Missionary  Society,  of  one 
of  the  Loyalty  Islands,  and  the  starting  of  a  Mission  in 
New  Caledonia ;  the  taking  over,  from  the  American  Presby- 
terians, of  their  stations  on  the  Ogowe  River,  in  the  French 
Congo,  and  the  creation  of  new  stations  there;  and,  last 
but  not  least,  the  entering  into  the  field  of  Madagascar,  not 
to  weaken  or  to  drive  out,  but  to  help  and  to  supplement 
the  English  and  Norwegian  Missions, — at  what  a  cost  of 
labour,  of  suffering,  of  money  and  of  life,  many  of  you 
know — this  is  the  work  we  have  done  and  for  which  we 
have  trebled  in  ten  years  our  expense  and  our  staff.  Does 
it  not  show  how  and  to  what  extent  we  have  accepted  the 
task  which  God  has  entrusted  to  us  in  the  Colonial  Empire 
of  France  ? 

But  now  I  ask  you,  brethren,  this  work,  done  in  the 
French  Colonies  and  by  Frenchmen,  is  it  a  [purely  French 
work  ?  Is  it  not,  as  well  as  our  South  and  Central  African 
work,  a  work  of  deep  interest  for  the  whole  of  Evangelical 
Christendom  ?  Yes,  it  is.  Evangelical  Christendom,  which 
you  represent,  cannot  turn  aside  from  a  work  which  concerns 
such  a  tremendous  portion  of  the  field  —  perhaps  fifty 
millions  of  heathen  or  Mohammedans — it  cannot  turn  aside 
from  it  and  say  coldly :  It  is  a  French  work  !  I  tell  you, 
you  cannot  abstain  from  that  work,  because,  if  you  do  so, 
the  work  itself  will  be  partially  left  undone,  as  it  is  already 


236    ADDRESSES  AT  EVENING  MEETINGS 

now !  Look  at  the  Report  of  Commission  I. ;  meditate 
the  chapter  on  Unoccupied  Fields ;  look  at  the  Atlas  you 
have  received  the  day  before  yesterday,  and  consider  the 
portions  of  the  French  Colonial  Empire  where  noticing  is 
done.  Not  one  evangelical  missionary  in  the  interior  of 
Senegal  and  in  the  French  Sudan  !  Not  one  evangelical 
missionary  in  the  interior  of  the  French  Congo  State,  from 
the  upper  Ogowe  up  to  Lake  Chad  !  Portions  of  Mada- 
gascar left  without  the  light  of  the  Gospel !  The  whole  of 
French  Indo-China  without  one  single  Protestant  mission- 
ary !  And  even  in  the  Missions  already  in  progress,  what 
weakness,  what  insufficiency  of  men  and  means  ! 

Ill 

Now,  who  is  responsible  for  this  state  of  things  ? — Is  the 
work  not  entrusted  to  the  care  of  us,  French  Protestants  ? 

Of  course  it  is,  and  the  question  arises  :  Flave  we  done 
what  we  could? — Ah!  French  Protestants!  well  may  the 
question  re-echo  in  the  depths  of  our  conscience,  while  we 
seek  before  God  the  reply  which  truth  obliges  us  to  give  ! 

But  while  .dealing  honestly  with  ourselves,  we  may  justly 
turn  to  our  friends,  and  ask  them  in  turn  :  Do  you  know 
what  French  Protestantism  is,  upon  which  circumstances 
have  imposed  such  a  crushing  charge  ?  Compare  us,  I  will 
not  say  with  Churches  of  England  and  America,  but  only 
with  the  Churches  of  the  Continent.  The  Scandinavian 
nations  are  Protestant ;  Holland  is  Protestant ;  Germany, 
in  its  largest  and  strongest  portion,  is  a  Protestant  nation. 
The  task  resting  upon  it,  at  least  in  its  colonies,  is  in  pro- 
portion to  its  power.  But  for  us,  brethren,  this  proportion 
does  not  exist.  We  are  utterly  insufficient  for  our  work. 
God  knows  it,  but  you  must  know  it  also.  We  are  in 
France  a  small  minority,  scarcely  one  to  sixty ;  not  more 
than  six  hundred  thousand  souls ;  not  quite  one  million,  if 
we  include  the  French-speaking  Protestants  of  Alsace,  of 
Switzerland,  of  Italy,  of  the  Netherlands. 

Now,  do  you  know  what  it  means  for  one-sixtieth  of 
the  whole  French  population  to  counteract  the  effort  of  the 


M.  LE  PASTEUR  BOEGNER  237 

other  fifty-nine  sixtieths?  And  of  these  600,000  Protest- 
ants, do  you  know  that  only  a  small  proportion  bears  its 
part  in  the  burden  of  our  work  ?  And  this  minority  in  a 
minority,  do  you  know  how  it  works  and  lives?  Do  you 
realise  what  it  is  to  struggle  in  isolation  with  scattered  forces, 
against  the  pressure  of  surroundings  which  are  either  Roman 
Catholic  or  indifferent,  if  not  free-thinking  and  atheistical,  in 
many  cases  hostile  ?  More  than  that,  do  you  know  what  it 
is  to  find  these  same  hostile  forces  in  the  mission  field,  and 
after  having  heard,  in  former  times,  a  French  Minister  of 
State  saying,  "  France  abroad  means  Catholicism,"  to  hear 
now  a  French  Colonial  Governor  saying,  "  France  abroad 
means  atheism  "  ?  And  finally,  do  you  know  what  it  feels 
like  for  a  Church,  itself  often  half-frozen,  to  consume  its 
own  heat  in  keeping  itself  alive,  and  nevertheless  to  go  out 
to  fight  and  to  conquer?  If  you  realise  all  this,  you  will 
be  astonished  that  enough  warmth  remains  to  sustain,  not 
only  its  own  life,  but  also  its  various  home  evangelisation 
and  its  far-off  Missions,  and  you  certainly  will  admit  that  a 
large  portion  of  this  work  exceeds  its  strength  and  means. 

But  it  is  time  to  conclude.  You  will  not  be  surprised  if 
this  conclusion  is  a  very  earnest  and  solemn  request  for  help. 
In  the  presence  of  God,  I  call  upon  you  to  consider  our 
work  as  being  not  only  our  work.  I  take  this  work  and  I 
throw  it  on  the  heart  and  on  the  conscience  of  every 
Christian  man  or  Church  able  to  take  a  share  in  it ;  I 
throw  it  on  the  heart  and  on  the  conscience  of  the  whole  of 
evangelical  Christendom.  I  commend  it  to  the  affection, 
to  the  prayers  and  to  the  help  of  all  true  friends  of  the 
Kingdom.  It  has  been  done  for  Christ :  for  Christ  only. 
For  Him  we  have  held  the  fort  until  now.  I  trust  this 
Conference  will  not  pass  away  without  having  let  us  see 
the  helping  troops  appearing  on  the  hills. 


CHANGES   IN  THE   CHARACTER  OF  THE 
MISSIONARY  PROBLEM 

I.  IN  THE  FAR  EAST 

By  the  Right  Rev.  Bishop  J.   W.  BASHFORD, 
Ph.D.,  Peking,  China 

Address  delivered  in  the  Assembly  Hall  on  Saturday 
Evening,  i%th  June 

I  AM  asked  to  report  upon  China,  Japan,  and  Korea.     Our 
subject  falls  naturally  into  two  divisions  : 

I.  Recent    Changes    in    the    Character    of    the 
Missionary  Problem. 

II.  Their  Effect  upon  Missionary  Enterprise. 

I.  Recent  Changes 

These  may  be  summed  up  in  the  phrase :  The  Awakening 
of  the  Far  East ;  and  this  phrase  may  be  considered  under 
the  Intellectual,  the  Spiritual,  and  the  PoHtical  Awakening. 

I.  Intellectual  Awakening. — In  the  intellectual  awakening 
Japan  clearly  leads.  It  is  not  necessary  to  present  a  single 
illustration  of  Japan's  awakening.  Her  acknowledged  posi- 
tion in  war  and  commerce,  in  industries  and  education,  shows 
that  Japan  now  holds  a  leading  place  among  the  nations  of 
the  world. 

In  Korea  the  awakening  is  not  yet  so  fully  in  progress. 

But  with  the  Japanese  in  control,  building  roads,  establishing 

238 


REV.  BISHOP  J.  W.  BASHFORD  239 

schools  and  hospitals  and  courts  of  justice,  with  the  profound 
agitation  which  the  loss  of  nationality  has  brought  to  the 
Koreans,  and  with  the  great  religious  awakening,  the  Koreans 
probably  will  make  as  rapid  though  in  part  compulsory  pro- 
gress during  the  next  ten  years  as  any  other  nation  in  the 

Far  East.  ~  ' 

China  has  more  completely  changed  front  in  her  attitude 
toward  modern  progress  during  the  last  ten  years  than  any 
other  nation  in  the  Far  East.  Her  educational  system, 
which  had  remained  substantially  unchanged  for  a  thousand 
years,  theoretically  has  been  revolutionised  since  the  Boxer 
uprising,  and  great  practical  changes  have  been  inaugurated. 
Four  thousand  Chinese  students  are  studying  in  Japan, 
1200  in  the  United  States,  and  a  thousand  more  in  Europe. 
Under  Protestant  missionaries  in  China  over  900  students 
are  in  college,  20,000  in  preparatory  departments  and  board- 
ing schools,  55,000  in  day  schools.  In  a  word,  80,000 
children  and  young  people  are  under  Protestant  Christians  in 
China,  of  whom  16,000  are  girls  and  young  women.  Seventy- 
five  thousand  are  in  Sunday  schools.  In  addition  to  mis- 
sionaries teaching  in  the  Empire,  some  700  other  foreign 
teachers  are  employed,  chiefly  by  the  Government.  Text- 
books of  Western  learning  are  being  introduced,  a  single 
Chinese  publishing  house  in  Shanghai  selling  over  a  million 
dollars'  (Mex.)  worth  a  year.  A  telegram  from  Peking, 
June  1 1,  says  that  the  Board  of  Education  has  recommended 
and  the  Regent  has  issued  a  decree  making  English  the 
official  language  for  all  scientific  and  technical  instruction 
throughout  the  Empire,  and  English  is  made  compulsory  in 
all  high  schools  where  science  is  taught.  Summing  up  the 
educational  situation.  Western  learning  in  principle  has  been 
adopted  in  China,  and  this  reform  when  carried  out  will  effect 
an  intellectual  _  revolution  among  some  400,000,000  people. 
Twelve  separate  lines  of  railway  are  in  operation  or  under 
construction  throughout  the  Empire ;  and  the  change  in 
transportation  will  revolutionise  China  industrially,  as  the  new 
sch'Sols^promise  to  revolutionise  her  intellectually.  Letters 
and  newspapers  passing  through  the  Chinese  post-office  rose 
Trom  113,000,000  in  1906  to  306,000,000  in  1909.      Anti- 


^f 


240    ADDRESSES  AT  EVENING  MEETINGS 

foot-binding  societies,  originally  organised  by  foreigneis,  are 
now  carried  forward  by  the  Chinese ;  and  while  the  decrease 
of  foot-binding  is  scarcely  perceptible,  nevertheless  these 
bands  upon  150,000,000  or  200,000,000  women  probably 
will  be  broken  before  the  century  is  half  over.  Indeed,  we 
believe  China  to-day  leads  the  Orient  in  her  willingness  to 
elevate  woman  to  her  true  position  by  the  side  of  man. 

No  other  nation  on  earth  has~grappled  with  a  great 
national  evil  more  earnestly  and  upon  the  whole  more 
successfully  than  China  is  grappling  with  opium  vice.  In 
the  winter  of  1904  and  1905,  travelling  for  thirty  days  in 
the  Szechwan  Province,  I  saw  one-third  of  the  arable  land 
devoted  to  the  poppy.  The  opium  evil  was  the  most  dis- 
couraging fact  in  China  in  1904.  Last  winter  I  travelled 
over  the  same  roads  in  the  same  province  and  did  not  see  a 
single  poppy  growing.  Doubtless  some  opium  is  grown  in 
some  out-of-the-way  places,  and  Chinese  merchants  foreseeing 
the  shortage  bought  and  buried  vast  quantities  of  opium, 
which  they  are  now  selling.  But  the  fact  that  while  the 
consumption  of  opium  has  decreased  yet  opium  is  selling 
for  five  times  as  much  as  it  brought  two  years  ago,  shows 
that  there  has  been  a  vast  decrease  in  its  production 
throughout  the  Empire.  Upon  the  whole,  the  opium  reform 
is  the  most  encouraging  fact  in  China  in  1 9 1  o. 

But  the  strongest  proof  of  the  awakening  of  China  is  found 
in  the  300  or  400  newspapers  published  throughout  the 
Empire,  in  the  Provincial  Assemblies  which  met  in  1909  for 
the  first  time  in  Chinese  history,  in  the  National  Assembly 
which  will  meet  in  Peking  in  1 9 1  o,  in  the  new  law  code  pro- 
mised at  an  early  date,  and  in  the  preparation  being  made 
under  an  impulse  from  the  Throne  for  the  inauguration  of 
Constitutional  Government  a  few  years  hence. 

2.  Spiritual  Awakenifig. — Along  with  the  eagerness  for 
Western  civilisation,  the  minds  of  the  Far  Eastern  people  are 
open  to  the  Western  religion.  This  ogennessjo  Christianity 
provides  such  an  opportunity  among  some  400,000,000  or 
500,000,000  people  as  never  confronted  Christendom  before. 
But  in  addition  to  this  mere  openness  to  Christianity,  there  is 
— not  a  general  spiritual  awakening  but — a  distinct  awakening 


REV.  BISHOP  J.  W.  BASHFORD         241 

in  many  parts  of  the  Far  East.  Korea  leads  in  this  spiritual 
awakening  as  Japan  led  in  the  intellectual  awakening.  The 
loss  of  independence  has  affected  deeply  the  masses,  and  led 
them  to  turn  from  their  dead  idols  to  the  living  God.  The 
deep  peace  following  the  surrender  to  God  is  in  such  contrast 
to  the  gloom  through  which  many  have  turned  to  Him,  that 
converts  instinctively  begin  telling  their  neighbours  of  the 
peace  of  God  wTiich  passeth  understanding.  Partly  on  their 
own  initiative  and  partly  under  the  direction  of  missionaries, 
the  converts  form  themselves  into  groups  of  from  two  to  five 
and  go  out  to  tell  the  good  tidings.  A  single  church  some- 
times has  twenty  to  fifty  such  groups.  As  many  groups  as 
can  get  the  opportunity  report  at  the  week-night  prayer- 
meeting,  bringing  their  converts  with  them  ;  hence  the  week- 
night  prayer-meeting  is  often  attended  by  from  500  to  1200 
persons,  and  enthusiasm  runs  high.  Bishop  Harris  thinks 
that  the  campaign  in  Korea  for  1,000,000  souls  may  result 
in  an  addition  of  100,000  enquirers  this  year.  The  activity 
of  the  Koreans  is  furnishing  all  other  mission  fields  a  lesson 
in  the  self-propagating  power  of  the  Gospel,  and  is  revealing 
new  resources  for  the  speedy  evangelisation  of  the  world. 

Japan  a  quarter  of  a  century  ago  constituted  the  most 
important  and  hopeful  mission  field  on  earth,  with  the  pos- 
sible exception  of  India.  The  remarkable  success  of  Arch- 
bishop Nicholai  and  the  Greek  Church  illustrates  the  former 
opemiess  of  the  Japanese  to  the  Gospel.  Christianity  will 
suffer  for  centuries  through  the  failure  of  the  Churches  at 
that  time  to  capture  for  Christ  a  nation  then  peculiarly  open 
to  the  Gospel — a  nation  destined  to  become  for  a  time  at 
least  the  leader  of  the  Orient.  Recent  external  successes 
have  led  the  Japanese  as  they  would  have  led  Americans,  '. 

Englishmen,  or  Germans,  to  jpride  and  worldliness ;  and  (^^'^^^'^^ 
these  are  not  the  most  favourable  conditions  for  the  spread 
of  the  Gospel.  Moreover,  the  energies  of  the  Japanese 
Christians,  and  even  of  the  missionaries,  have  been  absorbed 
recently  in  problems  of  ecclesiastical  independence  and 
Church  union  and  self-support.  Hence  the  work  of  evan- 
gelisation in  Japan  probably  is  proceeding  more  slowly 
to-day  than  a  quarter  of  a  century  ago. 
COM.  IX. — 16 


242     ADDRESSES  AT  EVENING  MEETINGS 

In  China  the  testimony  of  Mr.  Hoste,  Mr.  Brockman, 
Mr.  Goforth,  Bishop  Lewis,  Dr.  Brewster,  Dr.  Corbett, 
Chang  Po-ling,  Ding  Li-mei,  Liu  Mark,  and  others  shows — 
not  a  general  spiritual  awakening,  but — a  distinct  awakening 
among  choice  spirits  in  various  parts  of  the  Empire.  Dr. 
Arthur  Smith  writes:  "The  most  important  feature  of  the 
triennium  unquestionably  has  been  the  great  religious 
awakening  in  the  churches  and  schools,  in  many  provinces 
wholly  unrelated  to  each  other."  The  Korean  revival  spread 
into  Manchuria  with  unusual  spiritual  manifestations. 
Churches  in  many  parts  of  the  Empire  are  crowded  as 
never  before,  and  people  listen  to  the  Gospel  with  unusual 
interest.  During  the  recent  Hinghwa  revival  a  tent  seating 
five  thousand  people  was  crowded,  and  large  overflow  meet- 
ings were  held.  Similar  crowds  attended  revival  services 
in  Nanking  and  Yangchow.  Preaching  in  some  of  the 
revivals  in  different  parts  of  the  Empire  has  been  attended 
by  remarkable  convictions  of  sin  and  remarkable  confes- 
sions. Among  Chinese  students  studying  at  Tokyo,  more 
than  one  hundred,  many  of  whom  will  become  future 
officials  and  possibly  leaders  of  the  Empire,  have  been 
baptized  within  a  year.  May  there  be  a  Daniel  or  a 
Joseph  among  them  !  At  revivals  under  Ding  Li-mei  at 
four  of  our  Christian  schools  and  colleges  this  spring,  five 
hundred  and  one  students  signed  a  written  card  to  devote 
their  lives  to  the  evangelisation  of  China.  This  is  the 
most  hopeful  Student  Volunteer  Movement  yet  witnessed 
in  the  Empire.  Upon  the  whole,  therefore,  there  has 
been  a  sweeping  revival  in  Korea  and  distinct  spiritual 
awakenings  in  various  parts  of  the  Far  East. 

3.  Growth  of  the  Spirit  of  Nationality. — While  this  is 
one  of  the  most  important  divisions  of  our  subject,  it 
demands  little  discussion,  for  the  facts  are  patent.  In 
Japan  patriotism  has  become  a  religion  under  the  name 
of  Shintoism.  In  Korea  the  loss  of  independence  leaves 
the  people  very  unhappy  under  Japanese  rule.  The  new 
spirit  of  nationalism  in  China  consists  not  so  much  in  a 
love  of  the  Empire,  especially  of  the  present  dynasty,  as 
in  the  dread  of  foreigners.     Hence  it  finds  manifestation 


REV.  BISHOP  J.  W.  BASHFORD  243 

in  the  opposition  to  foreign  loans  and  foreign  enterprise. 
All  who  live  in  the  Far  East  recognise  this  spirit  of  nation- 
ality springing  up  in  very  recent  years.  Similar  reports 
reach  us  from  India  and  the  Philippines.  The  growth 
of  this  spirit  ought  not  to  seem  strange  to  Western  nations. 
The  surprise  arises  from  the  suddenness  and  the  universality 
and  the  intensity  with  which  this  national  and  race  spirit 
Hamed  up  all  over  India  and  the  Far  East  after  the 
Japanese  victory  over  Russia.  The  United  States,  Canada, 
and  Australia  have  excluded  the  yellow  races.  Great 
Britain  conquered  China,  and  she  is  ruling  India.  Russia 
was  dictatorial  toward  Japan  and  aggressive  in  the  Far 
East ;  Germany  and  France  also  have  been  unduly  aggres- 
sive. Should  the  domineering  policy  of  the  white  races 
result  in  the  unification  of  the  yellow  races,  they  might 
attempt  to  drive  the  white  peoples  and  their  commerce 
from  the  Orient,  and  a  world-wide  conflict  might  ensue. 

Summing  up  the  first  part  of  our  subject,  therefore,  we 
are  sure  that  there  has  been  an  awakening  of  the  Far  East, 
and  this  aw^akening  has  found  manifestation  in  intellectual 
and  spiritual  and  political  forms. 

II.  Effect  of  these  Changes  upon  Missionary 

Enterprise 

I.  We  should  concede  a  large  measure  of  local  autonomy 
tojhjgjapanese,  the   Indian,  and  the  Chinese  Churches. 
We  should  insist  only  upon  the  essence  of  our  faith,  namely, 
salvation  through  Jesus  Christ,  the  experience  of  the  new 
birth,  and  the  fruits  of  the  Spirit  in  the  lives  of  our  converts. 
We  ought  indeed  to  look  for  some  finer  interpretation  of     u  \jj.i 
Christ  and  some  higher  embodiment  "of' His   Spirit  in  the       ^       j 
new   Christian   life   of   the   Orient   than   we   have   thus   far      ^--f  s^ 
realised  in  the  Occident,  so  that  we  should  be  ready  to  learn 
as  well  as  apt  to  teach.     Indeed,  we  may  heartily  encourage 
in  Japan  or  some  other  field  the  plan  of  a  National  Church 
for  that  nation.     If  all  the  Churches  can  be  united  into  one 
in  any  nation,  and  such  action  proves  to  be  the  forerunner 
of  Church  union  in  the  home  lands,  then  we  shall  all  know 


244    ADDRESSES  AT  EVENING  MEETINGS 

that  the  movement  was  of  God,  and  we  shall  rejoice  that 
we  encouraged  it.     But^a^jiniversiil  Church  of  Christ  should 

.4''  ■hs.-.our  goal ;  and  we  should  encourage  distinct,  separate 
national  movements,  only  so  far  as  they  prove  to  be  pro- 
vidential steps  towards  that  goal.  Certain  facts  suggest 
doubt  as  to  whether  the  severance  of  the  ties  which  bind 
mission  churches  to  their  mother  Churches  in  the  home 
lands,  and  the  attempt  to  gather  them  into  national 
Churches,  is  a  providential  step  toward  the  universal 
Church  of  Christ.  While  the  cry  is  for  union,  the  argu- 
ments among  the  Chinese  and  Japanese  by  which  the  cry 
is  supported  are  for  independence.  But  union  and  inde- 
pendence lie  at  opposite  poles ;  both  goals  cannot  be 
reached  by  the  same  movement.  This  helps  to  account 
for  the  fact  that  while  most  of  the  Japanese  Churches  have 
secured  independence,  they  have  not  secured  Christian 
union.  Again,  self-support  is  the  correlate  of  independence, 
and  already  is  being  thrust  upon  the  Japanese  Churches.    But 

.  /'  this  cuts  the  nerve  of  missions,  leaving  the  mission  Churches 
to  struggle  against  hopeless  odds  and  the  home  Churches  to 
die  of  parochialism  and  of  devotion  to  interests  centred 
only  in  themselves.  Once  more,  a  long  period  was  required 
for  the  Church  of  the  early  centuries  to  shake  herself  loose 
from  the  principles  of  a  pagan  philosophy  and  the  practices 
due  to  her  pagan  environment.  Is  it  wise  or  fair  to  leave 
a  handful  of  Christians  in  each  non-Christian  land  to 
struggle  unaided  against  a  similar  environment?  Above 
all,  must  we  not  aim  at  Christian  unity  on  a  vastly  larger 
scale  than  a  National  Church  on  each  mission  field  could 
furnish  ?  Have  we  not  already  a  far  broader  and  more 
direct  method  of  universal  co-operation  furnished  us  by  the 
Young  Men's  Christian  Association  ?  In  this  organisation 
representatives  of  some  two  thousand  colleges  and  universities 
in  some  fifty  nations  are  banded  together  in  perfect  equality 
under  the  headship  of  Jesus  Christ  and  for  the  advancement 
of  His  kingdom.  This  co-operation  has  become  possible 
by  dwelling  upon  agreements  rather  than  differences,  by 
fellowship  in  work  and  play  and  prayer,  and  by  the  unifying 
power  of  a  tremendous  task.     This  association  has  served 


REV.  BISHOP  J.  W.  BASHFORD  245 

as  a  model  for  a  practical  and  spiritual,  but  not  ecclesiasti- 
cal union  of  the  Protestant  Churches  in  West  China,  The 
bands  binding  these  Churches  are  so  elastic  that  if  on  any 
question  one  of  the  Churches  wishes  for  a  time  to  drop  out 
and  not  co-operate,  it  can  do  so  with  no  challenge  of  its 
motives.  Here  is  a  federalion  which,  without  compelling 
any  brother  to  yield  a  single  article  of  his  creed  and  with- 
out thrusting  a  single  belief  of  practice  upon  others,  recog- 
nises for  practical  purposes  the  perfect  equality  of  all 
churches  which  take  Tesus  Christ  as  their  ^charter,  and  0(.^yjt*.* 
agrees  with  Ignatius,  "  Where  Christ  is,  there  is  the  Catholic 
or  Universal  Church." 

Cannot  this  Conference  go  far  enough  to  arrange  for  an 
International  Missionary  Commission  which  shall  continue 
in'eXtste'nce  until  our  next  World  Conference — a  Comrhis- 
sion  which  shall  have  only  advisory  authority,  and  which  £?^i/ 
shall  decline  even  to  give  advice  where  doctrinal  or 
denominational  differences  are  involved;  a  Commission 
whose  authority  will  grow  in  proportion  to  its  character, 
its  service,  and  the  number  of  mission  boards  it  eventually 
represents ;  a  Commission  which  shall  serve  as  a  sort  of 
Hague  Tribunal  for  the  Missionary  World  ?  Such  a  Com- 
mission, enabling  us  to  co-operate  and  to  conserve  our 
resources,  furnishing^us"  with  a  statesmanlike  plan  for  the 
conquest  of  the  world,  and,  above  all,  demonstrating  to 
the  non-Christian  races  the  essential  unity  of  Protestant 
Christendom,  would  be  of  pricefeVs  value  to  us  in  the  Far 
East. 

2.  There  should  be  a  marked  change  in  the  attitude  of  y? 
the  white  races  toward  the  other  races  of  mankind.  Thank 
God,  the  missionaries  already  are  leading  in  such  a  change. 
There  would  not  have  arisen  the  unrest  which  at  times  and 
in  places  had  characterised  the  attitude  of  Christians  in  the 
Orient,  had  they  been  placed  by  us^upon  an  entire  equality 
with  ourselves.  Even  this  Conference,  like  the  Shanghai 
Conference  of  1907,  is  criticised  in  its  composition.  Christ 
has  won  on  mission  fields  as  able  and  consecrated  workers 
as  sit  in  this  body.  Who  so  well  could  tell  us  how  they 
were  won    for  Christ,  what  most  repelled  and  what  most 


^Ck^ 


246    ADDRESSES  AT  EVENING  MEETINGS 

attracted  them  in  our  presentation  of  the  Gospel,  and  what 
is  most  needed  to  win  their  brothers  and  sisters,  as  those 
who  are  one  in  blood  and  speech  with  the  millions  we  must 
yet  win  for  Christ  ?  Surely  they  are  worthy  to  sit  beside 
us,  for  many  of  them  have  risked  all  for  the  Master.  But 
we  are  here  assembled  as  a  World  Conference  to  plan  a 
campaign  for  the  evangelisation  of  eight  hundred  or  a 
thousand  million  people,  and  we  have  invited  so  few 
of  them  to  our  council-table,  that  only  the  great  character 
and  ability  of  the  few  who  are  present  can  save  us  from 
humiliating  failure.  The  awakening  spirit  of  race  and 
nationality  demands  a  rapidly  increasing  change  of  attitude 
toward  those  among  whom  we  labour. 

3.  The  awakening  of  the  Far  East  demands  a  vast  in- 
crease of  faith  and  prayer  for  power  from  on  high,  and  a 
large  increase  of  men  and  means  to  meet  the  opportunities 
which  now  confront  us.  While  there  should  be  a  large 
increase  in  the  number  of  missionaries,  even  more  stress 
should  be  laid  upon  the  quality  than  upon  numbers.  Some 
of  the  best  evangelists  in  Christendom  should  be  sent  to 
Korea  this  fall,  and  preach  through  interpreters  at  least 
long  enough  to  determine  whether  the  national  unrest  can 
be  turned  from  political  into  spiritual  channels,  the  con- 
viction of  sin  deepened,  and  the  people  gathered  into  the 
kingdom  by  tens  of  thousands.  In  China  substantially  one- 
^  fourth  of  the  human  race  is  awakening.  Civilisation  is  to  be 
*.  "  recast.  No  less  than  fifteen  imperial  edicts  were  issued  last 
year  bearing  more  or  less  upon  Christianity.  Dr.  W.  A.  P. 
Martin  reports  that  these  decrees  are  not  so  favourable  as 
we  could  like,  but  he  pronounces  them  more  favourable  to 
Christianity  than  preceding  edicts.  Within  fifty  years  the 
new  civilisation  in  China  will  be  largely  leavened  by  the 
Gospel  or  else  will  have  hardened  into  materialistic  moulds. 
In  a  word,  in  the  Far  East  as  a  whole,  more  than  one-fourth 
of  the  human  race  stands  at  the  parting  of  the  ways.  Not 
since  the  days  of  the  Reformation,  not  indeed  since  Pente- 
cost, has  so  great  an  opportunity  confronted  the  Christian 
Church.  Oh  that  out  of  this  Conference  may  come  the 
spiritual  power  for  the  evangelisation  of  the  Orient ! 


REV.  BISHOP  J.  W.  BASHFORD  247 

4.  Under  God  we  must  attempt  to  Christianise  as  well  as  -.•^' 
evangelise  the  Far  East.     While  much  remains  to  be  done 
in   the   evangelisation   of  Japan,   yet  here   the    problem   of 
Christianisation  comes  to  the  front.     Japan  brings  us  back  c^y<M^ 
to  the  problem  which  meets  us  in  the  home  field,  simply 
because  she  is  in  advance  of  the  rest  of  the  Far  East,  and  is 
nearer  the  stage  of  civilisation  at  which  the  Western  nations 
have  arrived.     In  her  late  war  she  was  led  by  the  scientific 
test  of  experiment  to jl)andon  Herbert  Spencer's  conception       C-^^ 
of  the  State,  and  the  people  en  masse  almost  unconsciously    , 
passed  over  to  the  Christian  conception  of  the  State.     Japan     ///  #^«^ 
is  now  standing  at  the  parting  of  the  ways ;    she   is  now 
halting  between  national  selfishness  and  international  benefi- 
cence.    She  has  taken  Formosa  and  Saghalien,  with  some 
three  million  people ;  she  now  holds  Korea  with  some  twelve 
million   more.       For   fifty   million   Japanese   to   attempt   to 
assimilate  fifteen  million  people  of  alien  races,  confessedly 
dissatisfied,  and  then  attempt  in  addition  to  exploit  some 
twelve  or  fifteen  million  more  in  lower  Manchuria,  means  a 
military  programme  which  must  increase  her  indebtedness 
and  absorb  the  energies  of  her  people.     The  military  spirit 
says  :  Follow  on  in  the  path  in  which  already  you  have  won 
such  glory,  exploit  these  peoples  to  reimburse  in  part  your 
losses,  undertake  the  federation  of  the  yellow  races,  control 
and,  if  the  necessity  arises,  supplant  the  Manchu  dynasty, 
and  as  opportunity  offers  rise  to  the  leadership  of  the  Orient.  | 
Satan  is  taking  Japan,  as  he  took  the  Master  and  as  he  has 
taken  many  a  nation,  up  into  a  high  mountain,  and  is  show- 
ing her  all  the  kingdoms  of  the  world,  and  is  saying,  "  All 
these  will  I  give  thee  if  thou  wilt  fall  down  and  worship  me." 
The  Christ  spirit  suggests  continuance  in  the  path  of  sacrifice 
— such  justice  and  generosity  toward  the  Koreans  as  pre- 
sently will  make  them  as  proud  of  the  flag  of  the  Rising  Sun 
as  Australians  are  proud  of  the  Union  Jack,  such  respect  for 
the  territory  of  China  in   Manchuria  as  will  assure  Japan 
without  a  war  the  moral  and  intellectual  and  commercial 
leadership  of  the  Far  East.     At  this  time,  when  the  Japanese 
have  discarded  the  Spencerian  for  the  Christian  philosophy 
of  the  State,  when  Christian  Japanese  are  rising  to  leadership 


248     ADDRESSES  AT  EVENING  MEETINGS 

out  of  all  proportion  to  their  numbers,  but  when  only  one 
hundred  thousand  Japanese  out  of  fifty  million  are  Christian 
and  forty  million  practically  are  unreached,  the  Christian 
Church,  instead  of  retiring  from  the  Empire,  should  push 
forward  her  ablest  and  her  most  apostolic  spirits  to  help 
capture  for  Christ  and  lead  to  her  own  highest  destiny  the 
present  leader  of  the  Orient. 

5.  The  Christianisation  of  the  home  lands  is  another 
imperative  need  of  the  Far  East.  Were  the  so-called 
Christian  nations  really  free  from  worldliness  and  selfish- 
ness, missions  would  sweep  the  pagan  world  with  irresistible 
power.  Our  greatest  obstacles  in  the  Far  East  are  not 
Buddhism  or  Confucianism,  but  sensuality  and  commercial 
greed  upon  the  part  of  some  from  the  home  lands,  and  auto- 
cratic methods  and  the  war  spirit  at  times  upon  the  part  of 
so-called  Christian  nations.  The  dread  of  Japan  in  the  Far 
East  to-day  is  due  to  the  fact  that  Japan  has  foUov.'ed  so 
closely  in  the  footsteps  of  the  Western  nations ;  and  unless 
we  speedily  change  at  home,  China  must  follow  the  so-called 
Christian  nations  and  become  a  military  power.  That  a 
people  who  have  survived  and  multiplied  for  four  thousand 
years,  partly  because  they  have  ranked  their  scholars  highest, 
and  their  farmers  second,  and  their  merchants  third,  and 
their  warriors  lowest — that  such  an  empire,  on  awaking  to 

!'  modern  life  and  looking  to  Western  nations  for  guidance, 
should  be  compelled  to  turn  herself  into  an  armed  camp  for 
self-preservation,  is  a  disgrace  to  Christendom.  We  are  not 
meddling  with  alien  and  distant  problems  when  in  the  name 
of  the  people  of  the  Far  East  we  plead  for  international 
righteousness  and  peace.  In  a  word,  the  highest  and  finest 
effect  of  the  awakening  of  the  Far  East,  and  the  turning  of 
the  world  into  a  neighbourhood,  is  not  only  the  pressing 
demand  for  the  speedy  evangelisation  of  the  non-Christian 
',  races,  but  also  for  the  speedy  Christianisation  of  home  lands. 

6.  The  tasks  which  confront  us  are  altogether  beyond 
human  power  of  accomplishment.  But  no  man  can  forecast 
the  future  who  leaves  God  out  of  the  reckoning.  Christianity, 
which  already  has  been  the  source  of  several  civilisations, 
is  rising  unwearied   by  past  tasks  and   undaunted   by   the 


^f 


REV.  BISHOP  J.  W.  BASHFORD  249 

problems  which  confront  her  to  inaugurate  the  Missionary 
Era.     Religious  history  will  recognise  down  to  the  present 
time  three  great  eras  in  the  kingdom  of  Heaven  on  earth : 
the  Era  of  Preparation,  the  Era  of  Incarnation,  and  the  Era  ^ 
of  the  Reformation.     To-day  the  Christian  Church  stands  at 
the  dawn  of  the  Era  of  Evangelisation  of  the  World.     God 
chose    the    Mediterranean   basin,   with    its    forty   to   eighty 
million  people,  as  the  theatre  for  the  inauguration  of  the     -5 
Incarnation   Era.      He   chose  the   Atlantic   basin,    v/ith  its       ^'  -^ 
population  at  that  time  of  some  two  hundred  million  people, 
as  the  theatre  for  the  inauguration  of  the  Reformation  Era. 
Is   He  choosing    the   Pacific    basin,   including   the   Indian 
Ocean,  with  its  population  of  some  eight  hundred  million 
people,  as  the  theatre  for  the  inauguration  of  the  Era  of     ^^ 
Evangelisation?  ...,--  a..— ^ 

God  directed  the  Greeks  in  the  preparation  of  the  most 
perfect  language  on  earth,  for  the  preservation  and  the  spread 
of  His  truth  at  the  Era  of  the  Incarnation.  He  guided 
Gutenberg  in  the  invention  of  printing,  for  the  spread  of  His 
truth  at  the  Era  of  the  Reformation.  Has  He  not  also 
guided  us,  in  the  translations  of  His  Word  and  in  the  inven- 
tions for  its  multiplication  one  hundred  fold  more  rapidly 
than  the  Gutenburg  hand-press,  for  an  era  of  world  evangel- 
isation ? 

God  chose  as  the  best  available  governments  for  the 
Incarnation  Era,  Judea,  which  indeed  had  given  the  world 
the  Old  Testament,  but  which  failed  Him  in  the  crisis,  and 
delivered  up  the  Son  of  God  to  crucifixion ;  and  Rome, 
which  indeed  preserved  the  peace  of  the  world  and  protected 
the  first  evangelists,  but  which  remained  pagan  at  heart,  and 
at  last  hurled  herself  against  the  Rock  of  Ages,  crying  in 
her  dying  agony  :  "  Galilean,  thou  hast  conquered."  God 
secured  as  the  political  agents  of  the  Reformation  Era  the 
European  governments  of  the  sixteenth  century,  fighting 
among  themselves  indeed,  but  far  more  Christian  at  heart 
than  Judea  or  Rome.  May  it  not  be  a  providential  pre- 
paration for  the  Missionary  Era  that,  under  the  stern  law 
of  the  "survival  of  the  fittest,"  He  has  committed  nearly 
two-thirds  of  the  population  and  four-fifths  the  area  of  the 


250     ADDRESSES  AT  EVENING  MEETINGS 

globe  to  the  Christian  governments  of  earth,  and  indeed 
over  five  hundred  millions  of  the  people  to  the  Protestant 
governments  of  the  Anglo-Saxon  stock  ? 

Finally,  we  ourselves  are  witnessing  three  strange  and 
unforeseen  movements  within  the  Church  which,  combined, 
reveal  the  Divine  eagerness  to  inaugurate  the  Missionary 
Era :  first,  a  movement  upon  the  part  of  the  students  of 
the  colleges  of  Christendom,  which  is  securing  the  young 
men  and  women  for  the  evangelisation  of  the  world  ;  second, 
a  movement  among  the  young  people  of  the  Christian 
Churches  of  the  world  toward  a  larger  intelligence  for  the 
evangelisation  of  the  world ;  and  third,  a  movement  among 
the  laity  of  the  world  toward  a  larger  beneficence  for  the 
evangelisation  of  the  world.  Surely  these  three  movements, 
combined,  constitute  a  crusade  for  world  evangelisation  quite 
as  striking,  and  far  more  providential,  than  the  crusade  of 
Peter  the  Hermit  for  the  recovery  of  the  Holy  Land. 

And  now,  what  wait  we  for,  save  _power  from  on  high  ? — 
power  such  as  came  in  the  Era  of  theTPreparation  at  Sinai, 
such  as  came  in  the  Era  of  the  Incarnation  at  Pentecost, 
and  such  as  came  at  the  Reformation  through  justification 
by  faith  and  the  witness  of  the  Spirit.  Surely  that  power  is 
promised  us  in  the  Bible.  "Ye  therefore  shall  receive 
power  when  the  Holy  Spirit  has  come  upon  you."  Listen 
to  Paul's  prayer  for  us  :  "  For  this  cause  I  bow  my  knees 
unto  the  Father  from  whom  every  family  in  heaven  and  on 
earth  is  named,  that  He  would  grant  you,  according  to  the 
riches  of  His  glory,  that  ye  may  be  strengthened  with  power 
through  His  Spirit  in  the  inward  man ;  that  Christ  may 
dwell  in  your  hearts  through  faith ;  to  the  end  that  ye, 
being  rooted  and  grounded  in  love,  may  be  strong  to  appre- 
hend with  all  the  saints  what  is  the  breadth  and  length  and 
height  and  depth,  and  to  know  the  love  of  Christ  which 
passeth  knowledge,  that  ye  may  be  filled  unto  all  the  fulness 
of  God.  "  "  Now  unto  Him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  can  ask  or  think,  according  to 
the  power  that  worketh  in  us,  unto  Him  be  the  glory  in  the 
Church  and  in  Christ  Jesus  unto  all  generations,  for  ever 
and  ever.     Amen." 


CHANGES   IN  THE   CHARACTER  OF  THE 
MISSIONARY  PROBLEM 

II.   IN    MOHAMMEDAN    LANDS 
By  the  Rev.  W.  H.  T.  GAIRDNER,  Cairo 

Address  delivered  in  the  Assembly  Hall  on  Saturday 
Evening,  iSt/t  June 

Mr.  Chairman,  Fathers,  and  Brethren, — The  question 
is  not  so  much,  where  do  we  find  evidences  of  the  modern 
movement  in  Islam  to-day  ?  as,  where  do  we  not  find  such 
evidences  ? 

We  are,  of  course,  famiUar  with  the  modernist  movement  c^-^/- 
which  is  affecting  the  middle  Moslem"  realms  of  Turkey,  r,  ..  / 
Egypt,  Persia,  and  India, — all  of  them  countries  into  which 
European  ideas  have  found  their  way,  and  have  produced 
political  and  intellectual  fermenting,  both  of  which  in  turn  are 
reacting  on  rehgion.  But  these  are  not  the  only  countries 
in  Islam  that  are  being  modified  in  some  new  way  by  events^ 
which,  directly  or  indirectly,  have  had  their  origin  in  the 
West.  In  Russia  the  promulgation  of  religious  liberty  on 
the  17th  April  1905  has  resulted,  as  I  am  informed  by  a 
Russian  lady  who  has  made  a  special  study  of  the  subject, 
in  the  return  to  Islam  of  50,000  forced  conformists  to  the 
Greek  Church  ;  and  they  have  been  accompanied  or  followed 
by  not  a  few  who  embraced  Islam  for  the  first  time.  There 
is  no  doubt  that  events  like  these  will  stimulate  the  Moham- 
medans in  Russia  in  Europe,  the  Volga  districts,  Russian 
Central  Asia,  and  perhaps  Siberia  itself.  For  ideas  are  like 
electricity ;  they  move  fast,  especially  when  the  metals  of  a 


252     ADDRESSES  AT  EVENING  MEETINGS 

railway  line  conduct  them.  So  that  no  doubt  the  Trans- 
caspian  railway,  which  will  in  time  be  continued  from  Russian 
Turkestan  into  Chinese  Turkestan,  ^U  carry  ideas  with  it, 
and  so  the  historic  trade-routes  that  cross  the  middle  of  the 
heart  of  the  Asiatic  continent  into  China,  may  soon  become 
nerves  organising  Moslem  Central  Asia  into  a  much  closer 
organism  than  it  has  been  before.  Or  turn  to  China  ;  if 
there  is  one  country  in  the  world  the  Mohammedans  of  which 
might  be  confidently  supposed  not  to  be  sensitive  to  im- 
pressions from  the  outside  v/orld,  that  country  is  China,  for 
the  Chinese  Moslems  have  been  the  standing  example  of  the 
most  stagnant  and  unintelligent  possible  form  of  Islamism. 
Yet  we  hear  of  the  dispatch  of  a  Turk  to  be  the  first  resident 
Moslem  missionary  in  China,  and  more  striking  still,  of 
thirty  Chinese  Mohammedan  students  drinking  in  Western 
ideas  at  a  Japanese  University,  and  editing  a  quarterly 
magazine  for  distribution  to  their  fellow-religionists  through- 
out China  with  the  significant  title  "  Moslems,  Awake  ! " 
Or  turn  to  Malaysia ;  the  modifying  innuence  here  is  the 
steamship,  which  is  enabling  an  ever-increasing  number  of 
Javanese,  Sumatrans,  and  other  East  Indian  Moslems  to 
make  their  pilgrimage  to  Mecca,  with  the  natural  result  of 
welding  Islam  into  a  much  more  compact  and  unyielding 
whole  throughout  Malaysia.  Or  turn  to  Arabia  itself;  the 
tomb  of  the  Prophet  at  El  Medina  resounds  to-day  to  the 
whistle  of  a  railway  train.  From  x^rabia  indirectly  came 
the  great — you  cannot  call  it  modernist — but  the  great 
modern  or  recent  movement  ofJLl  Senussi,  the  influence  of 
which  is  being  felt  right  away  thr"oiigh  the  Sudan  to  Lake 
Chad  and  the  heathen  tribes  on  the  extreme  north  of  the 
Congo  basin.  Otlierwise  the  Moslem  movement,  so  fearfully 
extensive  through  Africa,  is  essentially  a  reaction  consequent 
^  on  the  action  of  European  Governments,  for  the  establish- 
ment of  settled  governments  all  the  way  from  the  Nile  to 
the  Zambesi  has  weakened  or  broken  down  tribal  exclu- 
siveness,  and  opened  up  a  hundred  thoroughfares  for  the 
peaceful  penetration  of  Islam ;  which  being  so,  we  shall 
probably  before  long  see  Islam  assuming  the  attitude  of 
the  heaven-sent  uniter  and  vindicator  of  the  African  race, 


REV.  W.  H.  T.  GAIRDNER  253 

reaping  most  of  the  harvest  sown  by  the  Ethiopianism  of 
to-day. 

This  rapid  preliminary  survey  assures  us,  then,  that  even 
from  the  view-point  of  a  modern  movement,  the  Moham- 
medan problem  is  practically  co-extensive  with  the  whole  world 
of  Islam.  And  may  I  not,  in  this  great  Conference,  make  yet 
one  more  preliminary  remark.  This  problem  of  Islam  is  one  ^ 
which  we  simply  cannot  overlook — ndf  even  in  the  face  of  the 
indescribably  urgent  situations  facing  us  in  the  Far  East. 
And  this,  first,  because  Islam  is  at  our  doors ;  from  the  far- 
flung  North  African  coast  it  fronts  Europe,  actually  touching 
it,  so  to  speak,  at  either  end  of  the  Mediterranean, — at  the 
Pillars  of  Hercules  and  at  Constantinople.  And  secondly, 
because  it  is  a  central  problem  also.  Think  of  that  enormous 
central  block  of  solid  Mohammedanism  from  Northern 
Africa  into  Western  and  Central  Asia  !  Like  an  immovable 
wedge,  it  keeps  the  Christian  West  from  the  pagan  or 
heathen  East ;  and  I  would  have  you  recollect.  Fathers  and 
Brethren,  that  even  were  our  Japanese,  our  Korean  and 
Manchurian,  our  Chinese,  our  Indian  problems  solved,  their 
present  crises  happily  met  and  surmounted,  and  a  Christian 
Far  East  added  to  the  Catholic  Church,  that  great  central  un- 
sympathetic, alien,  and  hostile  wedge  would  cut  Eastern  and 
Western  Christendom  absolutely  in  half,  keeping  the  twain 
apart,  insulating  them  from  each  other,  and  exhibiting  to 
God  and  man  not  merely  a  seam,  but  a  rent,  from  top  to 
bottom,  in  the  seamless  robe  of  the  great  Catholic  Church, — 
of  a  humanity  wholly,  but  for  Islam,  won  for  Christ.  Truly, 
then,  we  cannot  postpone  the  problem  of  Islam.  It  is  a 
problem  of  to-day,  as  we  have  seen.  Let  the  same  "  to-day," 
then,  be  tKe  day  of  solution  and  salvation. 

My  task  and  privilege  then  this  evening  is  to  seek  to  unfold 
to  you,  representatiyg&j^f  theH^^hurch  milijgrit^n  all  the  earth,  ."- 
the  situation  as  it  is  to-day,  in  view  of  the  modern  or  modern- 
ist movements  within  Islam ;  our  object  being  unitedly  to 
take  measures,  to  the  utmost  extent  of  the  resources  at  our  <^5*1^ 
disposal,  by  which  the  situation  thus  realised  may  be  met. 
And  this  last  sentence  reminds  us  that  "  the  resources  at  our 
disposal "  is  a  phrase  capable  of  two  interpretations,  and  that 


254    ADDRESSES  AT  EVENING  MEETINGS 

in  our  consultation  this  evening  both  must  be  kept  in  our 
minds.  In  the  narrow  sense,  those  resources  are  utterly 
insufficient  to  meet  the  situation  to-day,  though  they 
could  doubtless  be  more  wisely  disposed,  more  economically 

A-  Ji  distributed,  more  richly  used.  But  at  our  disposal  also  are 
the  resources  of  the  living  God,  and  this  thought  will  keep 
us  reminded  during  this  session  also  of  the  root, lesson  of  this 
Conference,  that  only  a  new  realisation  of  the  meaning  of  a 

't/jk/  living  God  will  avail  us  to  accomplish  or  even  continue  our 
superhuman  task. 

There  is  not  time  to  indicate  more  than  the  foci  where 

j  (     the   particular  crisis   of  to-day  are   centred.       Fathers   and 

brethren,  our  motto  must  be  Verbum  Sapientibus !     In  this 

hall,  and  on  this  subject,  I  must  and  may  emphasize  each 

of  these  two  words. 

7?^   is       Beginning,   then,   with   the  Ottoman   Empire,   we   find  a 
movement  which  can   broadly  be  described  as  one  towards 
freedom,  political  first  and  then  intellectual.     Ultimately  a 
double  movement  of  this  nature  must  react  on  religion  slowly 
'\  but  surely.     The  inner  attitude  of  the  young  Turks  them- 

selves to  religious  toleration  is  probably  an  advanced  one. 
The  very  fact  that  Christianity  and  Christians  have  been  to 

^y<?  ■^  such  a  large  extent  at  the  bottom  of  their  movement  must 
produce  far-reaching  and  important  consequences.  Already 
in  many  parts  of  the  Turkish  Empire,  notably  Syria,  the 
liberty  of  the  press  is  making  very  great  advances.  Already 
some  leaders  of  Islamic  thought  are  disposed  to  query  the 
whole  elaborate  fabric  of  Islam  as  historically  evolved  and 
elaborated,  and  to  go  back  to  the  Koran,  into  which  some 
of  them  read  as  much  Christianity  as  they  are  able.  Are 
not  these  facts  a  call  to  the  Societies  at  work  in  the  Ottoman 
Empire  to  stand  by  and  to  strengthen  their  work  so  as  to  be 
ready  to  take  advantage  of  the  expanding  situation  ?  May 
'  not  the  day  for  reaping  the  fruit  of  the  marvellous  endurance 
of  the  Armenian  martyrs  be  nigh  ?  It  must  come,  as  sure 
as  there  is  a  just  God  in  Heaven  ! 

The  following  steps,  then,  seem  incumbent :  first,  to 
strengthen  the  already  splendidly  successful  work  done  for 
and  amongst  the  several   Eastern  Churches  in  the  Ottoman 


REV.  W.  H.  T.  GAIRBNER  255 

Empire,  whether  Anglican  or  non-Anglican.     Secondly,   to         -^ 
occupy  the  unoccupied  districts  through  the  Societies  con-    ^ 
tiguous  to  them — these  districts  are  mentioned  in  the  Report  "^ 

oTTommission  I.  Thirdly,  to  place  literary  work  on  a  ^-  ^ 
stronger  and  surer  footing.  (I  will  return  to  this  point  in 
a  moment.)  Fourthly,  to  put  wise,  continuous,  and  cour- 
ageous pressure  upon  the  Government  to  make  full  religious  ''^_j.-^ 
equality  and  liberty  an  actualfact  in  the  Empire.  Fifthly,  to 
make  a"  wise  and  courageous  advance  in  direct  work  for 
Moslems.  In  an  informal  conference  lately  held  in  Beyrout, 
which  I  had  the  privilege  of  attending,  one  heard  witness  after 
witness  dwelling  on  the  extent  to  which  such  direct  work  is 
already  being  done,  and  the  far  greater  extent  to  which,  in 
the  opinion  of  all,  it  might  be  now  done.  At  the  end  of 
the  day  that  informal  conference  expressed  its  opinion,  with 
this  Edinburgh  Conference  specially  in  view,  as  follows  : — 

"(l)  That  direct  evangelistic  work  among  Moslems,  which  has  been 
going  on  quietly  for  several  decades  in  Syria  and  Palestine,  is  more  than 
ever  possible  to-day,  whether  by  means  of  visiting,  conversation,  the 
production  and  careful  distribution  of  Christian  literature,  Bible  circula- 
tion, medical  missions,  and  boys'  and  girls'  schools.  (2)  That  the 
promulgation  of  the  Constitution  has  already,  in  the  more  enlightened 
centres,  made  this  direct  evangelistic  work  easier,  and  will,  we  trust,  as 
the  constitutional  principle  of  religious  equality  becomes  better  under- 
stood by  the  people,  make  it  increasingly  so.  And,  on  the  other  hand, 
we  are  face  to  face  with  a  Mohammedan  educational  and  religious  revival 
which  makes  necessary  this  missionary  advance  if  the  prestige  gained  iii 
the  past  is  to  be  preserved  and  increased,  (3)  For  which  reasons  it  is 
certain  that  the  time  has  come  for  a  wisely  planned  and  carefully  con- 
ducted and  intensely  earnest  forward  move  in  work  among  Moslems  in 
Syria  and  Palestine,  and  the  attention  of  all  the  Societies  already  working 
in  the  field  is  to  be  directed  towards  immediately  making  that  forward 
move." 

Fathers  and  brethren,   Verhuni  Sapieiitibus  ! 

Passing  to  Egypt,  where  the  larger  measure  of  civil  free- 
dom makes  the  possibilities  of  direct  Moslem  work  practically 
unlimited,  we  find  that  Cairo  is  still  „t,p-day  the  intellectual 
^n^re  of  Islam.  It  has  been  so  ever  since  the  decays  of 
Bagdad  under  the  Abbasides.     It  is  therefore  at  this  point 


256    ADDRESSES  AT  EVENING  MEETINGS 

that  it  is  proper  to  emphasise  another  critically  necessary  line 
of  advance  which  the  Christian  Church  must  make  without 
delay.     I  mean  an  advance  in  the  quality  and  quantity  of 
A    the  scholarship  of  those  who  work  among  Moslems  all  over 
^-     the  world,  and  especially  in  those  parts  where  the  enlighten- 
ment is  going  on.     There  are  two  main  lines  along  which 
this  increased  study  must  be  directed,  and  Moslem  Cairo 
stands  for  both :  the  first  is  the  old  traditional  theology  and 
philosophy,  represented  by  the  Unfversity  of  El  Azhar ;  and 
the  second  is  the  modernist  movement,  which  more  or  less 
touches    every  young   Moslem,.who   receives  an   education 
after  the  Western  model,  and  which  consists,  as  I  have  said, 
in  an  attempt  to  get  behind  the  actual  historical  evolution 
of  Islamism,  and  to  re-think  out  a  new  policy,  a  new  theology, 
a  new  philosophy,  and  a_^new  society,  upon  the'basis  of  the 
Koran,    unsupplemented    by'all    tradition    whatever.     This 
movement,  which  is  strongly  represented  in  India,  has  also 
a    firm    footing    in    Cairo,    where    the    well-known    Sheikh 
Mohammed  Abdu  lectured  and  gained  disciples.     One  of 
these  disciples,  the  editor  of  the  Cairo  review.  El  Manar, 
is  the  man  who  at  this  moment  is  busying  himself  about 
founding  a  missionary  college  for  Turks  in  Constantinople, 
the  graduates  of  which  shall  go  forth  to  teach  the  principles 
of  this  new  Islam,  specially  in  the  further  East !     Whereby 
you  may  see  that  this  new  Islam  aims  at  spreading  and 
propagating.     Now  both  these  lines  of  intellectual  activity 
imply  a  force  of  scholar  missionaries,  more  numerous  and 
many  degrees   more    learned   tha'n   at  present  exists.     For 
even  though  the  learning  of  traditional  Islam  be  supposed  to 
be   on    the    decline — and    the    supposition    remains    to    be 
proved,  though  it  is  hardly  questionable  that  El  Azhar  is  a 
decaying  institution,  and  its  influence  abroad  a  mere  shadow 
of  what   it   was — yet  that  traditional    learning  is    still    the 
learning  that  underlies  the  life  of  the  enormous  masses  of 
Mohammedans   all  over  the  world,  masses  whose  very  vis 
inertice  will  always  be  a  formidable  and  potent  thing.     That 
traditional  learning,  then,  demands  students  as  much  as  ever 
it  did,  and  those  same  students  must  add  to  their  programme 
the  task  of  watching,  studying,  and  meeting  this  Neo-Islam 


REV.  W.  H.  T.  GAIRDNER  257 

with  its  several  almost  contradictory  aspects.  I  do  not  know 
where  that  study  can  be  fully  carried  on,  except  somewhere 
in  the  Arabic-speaking  Avorld ;  and  that  somewhere,  beyond 
all  dispute,  can  only  be  Cairo.  Therefore  it  seems  to  many 
of  us  that  a  school  of  Arabic  study  must  be  quietly  founded 
and  carried  on  there — a  school  which  shall  be  at  the  service 
of  missionaries  from  every  part  of  the  Moslem  world.  I  say 
this  without  prejudice  to  schemes  of  Oriental  Colleges  and 
courses  in  the  home  lands,  schemes  which  will  certainly  have 
their  place,  but  will  not,  I  believe,  be  more  than  supplemen- 
tary or  complementary  to  what  I  am  indicating.  At  Cairo, 
then,  this  school  can  only  be  started  and  maintained.  Gen- 
tlemen, by  your  Societies  taking  thought — if  not  anxious 
thought,  still  thought — and  that  immediately.  Verbum 
Sapientibus  I 

Moving  East  from  Egypt,  we  come  to  Arabia,  the  Cradle 
of  Islam.  Besieged  as  it  is  by  Moslem  countries  where 
modernist  actions  and  re-actions  are  taking  place,  ought  it 
not  to  be  more  effectively  besieged  by  us  ?  I  would  call  your 
attention  first,  to  the  recommendations  of  Commission  I., 
that  ten  important  points  along  the  coast  should  be  occupied 
with  medical  missions,  like  so  many  encircling  light-centres ; 
secondly,  to  the  reminder  recently  given  by  Mr.  Garland, 
the  Jewish  missionary,  that  Islam  may  yet  be  reached  by  the 
Jews  of  greater  Arabia,  if  we  remember  "  to  the  Jews  first " ; 
thirdly,  to  the  following  words  of  Dr.  Young  of  Aden  : — 

"  I  think  the  Church  should  seize  the  present  opportunity 
of  entering  the  open  door  of  Arabia,  and  specially  should  it 
try  to  start  a  large  united  mission  in  Mecca  or  Medina.  It 
may  seem  Utopian  even  to  dream  of  starting  a  mission  in 
Mecca  or  Medina,  but  until  an  effort  has  been  made  no  one 
can  tell  whether  or  not  it  will  b"e  "successful.  At  any  rate  an 
attempt  should  be  made  to  begin  work  in  Jiddar(I;He  port  of 
Mecca)  and  a  properly  equipped  hospital  established  there 
would  do  much  to  teach  the  pilgrims  the  meaning  of  Chris- 
tian love."  Dr.  Zwemer  told  me  yesterday  that  he  con- 
sidered Jidda  even  more  important — it  is  certainly  more 
practicable — than  Mecca. 

Turning  to  Mesopotamia,  may  I  remind  the  Conference 
COM.  IX.  — 17 


258     ADDRESSES  AT  EVENING  MEETINGS 

of  the  enormous  importance  that  region  is  going  to  have  in 
the  future  when  the  Bagdad  railway  scheme  and  Sir  William 
Willcock's  irrigation  scheme  have  been  worked  out  ?  Is  it 
not  vital  that  the  Church  should  initiate  work  there  on  a 
totally  different  scale  than  exists  at  present? 

After  Mesopotamia,  Persia.  The  ferment  in  that  country 
is  not  a  call  to  retreat  or  stand  still,  but  to  go  forward  (a  thing 
which  is  everywhere  true  where  the  minds  of  men  are  at  last 
feeling  the  need  of  something  they  have  not  got).  The 
Bakhtiari  Chiefs  who  carried  through  the  recent  coup  d'etat 
and  became  the  de  facto  governors  of  Teheran,  were,  before 
they  came  into  this  startling  prominence,  the  firm  friends  of 
the  C.M.S.  missionaries.  Does  not  this  one  fact  make  it 
crucially  important  to  strengthen  and  reinforce  those  work- 
ing for  the  gospel  in  that  land,  the  importance  of  which  as 
dividing  Sunni  Islam  is  so  great?  The  opportunity  was 
greater  a  few  years  ago  than  it  is  to-day.  Is  it  to  slip 
entirely  ? 

In  India  we  have  the  same  phenomena  noted  in  Egypt, 
constituting  the  same  call.  We  have  the  same  enormous 
mass  of  popular  Sunni  Islam,  and  to  a  still  greater  extent  a 
modernist  movement,  which  has  never  yet  been  adequately 
dealt  with.  In  addition  to  all  this  we  have  the  serious  intelli- 
gence of  some  millions  of  outcastes  in  Bengal  or  the  Punjab, 
who  before  very  long  must  be  claimed  by  either  Islam  or 
Hinduism  if  the  Christian  Church  does  not  gather  them  to 
herself.  Is  not  the  latter  fact  a  call  to  the  Church  immedi- 
ately to  do  this  vital  work  of  taking  preservative  measures  ? 
In  this  case,  by  how  many  thousand  times  is  prevention 
better  and  easier  than  cure  !  For  the  rest  the  Report  of 
Commission  I.  registers  the  impression  that  in  India  Moslem 
Missions  have  been  sadly  neglected.  Hardly  any  men  are  set 
apart  for  this  work  in  S.  India,  and  nowhere  I  believe,  in  India 
as  elsewhere,  is  the  proper  training  being  given  to  men  who 
are  to  engage  in  modern  work,  and  who  have  now  not  only 
to  study  traditional  Islam  but  the  modernist  movement  and 
literature  that  have  their  source  and  spring  at  Aligarh. 

In  the  East  Indies  we  have  already  mentioned  the  new 
activity   consequent    on    increased    facilities   for  travel   and 


REV.  W.  H.  T.  GAIRDNER  259 

inter-communication.  Our  Dutch  and  German  brethren  are 
doing  a  magnificent  work  here  both  in  winning  Moslems  and 
in  preventing  the  Islamising  of  non-Moslems.  All  this  great 
Conference  can  do  is  to  encourage  them  to  make  even  greater 
exertions  in  the  name  of  the  Lord  !  In  particular,  may  we 
not  pray  that  they  and  we  may  be  enabled  to  strengthen  our 
hold  on  Borneo,  that  great  island  in  which  but  little  is  being 
done,  and  which,  I  am  informed  by  the  Rev.  G.  Allan, 
S.P.G.  missionary  there,  is  full  of  fanatical  and  very  influen- 
tial Malaysian  Moslems.  It  is  a  marvel  that  the  Dyaks  and 
other  aborigines  have  not  been  Islamised,  such  being  the 
circumstances.  It  seems  that  we  owe  their  present  escape 
to  their  unparalleled  relish  for  pork  !  But  that  is  not  a  satis- 
factory thing  for  us  to  rely  on,  and  with  this  Malaysian 
environment  the  danger  is  imminent.  Even  in  the  case  of 
the  enormous  island  of  New  Guinea,  hitherto  as  far  as  I 
know  unaffected  by  Islam,  we  may  well  let  fall  the  appeal  in 
passing  to  hasten  its  evangelisation,  lest,  if  we  tarry,  it  too 
become  as  Java  and  as  Sumatra. 

In  China  until  recently  the  problem  of  Islam  has  hardly 
been  even  studied,  much  less  worked  at.  We  have  read  in 
the  Report  the  significant  message  of  young  Chinese  Moslems 
studying  at  Tokio,  "  Moslems,  awake  ! "  Is  not  the  trans- 
lation of  this  simply,  "  Christians,  awake  ?  "  It  is,  in  fact,  a 
sharp  admonition  to  us  that  the  laissez  /aire  attitude  of  the 
past  must  now  cease.  The  Report  a4vises  the  focusing  of 
Christian  effort  on  certain  known  strategic  centres  and  the 
setting  apart  of  men  for  the  purpose.  It  adds :  "  Such 
workers  would  need  a  knowledge  of  both  Chinese  and 
Arabic."  This  is  only  one  more  indication  of  the  necessity 
of  having  an  Arabic  Seminary  at  some  centre  like  Cairo. 

From  China  through  to  Central  Asia,  Turkestan,  and 
Russia  is  an  historic  route.  From  what  I  learn  from  three 
first-rate  informants,  the  thing  of  paramount  importance  to 
pray  for  is  the  revival  of  the  Greek  Church,  and  the  according 
to  other  forms  of  Christianity  a  more  complete  freedom 
to  be  and  to  work.  The  Greek  Church  has  the  means  and 
the  men  had  §he  the  vision  and  the  passion,  yet  I  am  in- 
formed  of  two  small   Greek   Church   missions    among   the 


26o    ADDRESSES  AT  EVExNING  MEETINGS 

i8g,ooo  Moslems  of  Siberia  in  the  Tomsk  and  Obolsk 
districts,  and  of  the  conversion  of  three  Moslems  in  Siberia 
in  1908.  A  small  harvest,  truly,  yet  it  shows  that  the  task 
is  no  impossibility.  We  know  of  the  great  evangelistic  work 
done  by  the  Greek  Church  in  Japan.  Why  should  not  the 
word  of  the  Lord  yet  come  to  that  Church  to  do  a  similar 
work  wherever  Moslems  are  found  in  the  Russian  Empire  ? 
May  it  be  that,  at  the  next  Decennial  Conference,  Greek 
Church  delegates  and  Roman  Church  delegates  will  be  found 
sitting  here  with  us  and  rehearsing  to  us  the  mighty  acts  ot 
the  Holy  Spirit  at  their  hands  in  Asiatic  Islam  ? 

Lastly,  Africa.  I  need  not  say  one  word  to  you,  fathers 
and  brethren,  to  tell  you  of  the  crisis  in  which  practically  all 
Africa  is  involved  between  the  religions  of  Christ  and 
Mohammed.  The  thing  is  notorious,  and  this  Conference 
at  least  is  well  aware  of  its  seriousness.  The  two  main 
causes  are,  first,  the  influence  of  the  Senussi  movement, 
which  has  radiated  from  the  North-East  Sahara,  and  is  felt,  I 
believe,  wherever  Islam  is  advancing  between  the  loth  and 
5th  degrees  of  latitude  North  ;  and  secondly,  the  influence 
of  traders,  who,  taking  advantage  of  the  security  given  by  the 
various  British,  French,  or  German  occupations,  carry  Islam 
everywhere.  This  applies  generally  to  East  Africa  and  the 
Central  and  Western  parts  of  the  Sudan. 

How  can  these  things  be  dealt  with  ? 

In  regard  to  the  first,  Dr.  Kumm  in  his  recent  journey 
across  Africa  and  along  the  Moslem  fringe,  everywhere  found 
tribes  on  the  Shari  River  and  North  Congo  streams  up  to  the 
5  th  parallel  in  process  of  being  Islamised  ;  and  he  found 
that  the  impetus  was  coming  from  the  Senussi  movement. 
The  Senussi  monasteries  and  not  El  Azhar  are  the  true 
fountain  head  of  North  African  Mohammedan  extension, 
and  Senussism,  though  utterly  anti-modernist,  is  nevertheless 
not  orthodox.  No  Senussite  could  study  at  El  Azhar,  that 
home  of  an  unmilitant  orthodoxy.  The  only  contribution 
El  Azhar  makes  to  Central  or  West  African  Islam  is  the 
vague  prestige  of  its  name,  and  a  certain  amount  of  con- 
solidating influence  exerted  by  the  few  Azharite  graduates 
who  find  their  way  back  to  Hausaland  and  other  parts  of 


REV.  W.  H.  T.  GAIRDNER  261 

the  Western  Sudan.  As  Pastor  Wiirz  writes,  the  blow  at 
the  heart  of  the  extensionist  movement  in  the  Central  region 
would  be  a  work  carried  on  in  the  Senussi  centres  of  the 
Sahara.  This  seems  impossible.  He  adds  :  "  What  can  we 
do  in  this  matter  but  pray  and  wait  ?  "  This  then  is  what  it 
is  the  duty  of  the  Church  to  do.  And  then  there  is  that 
advancing  fringe — from  the  Shari  River  to  the  Bahr-el-Arab. 
A  Christian  traveller  has  now  been  across  that  fringe.  Is 
not  that  fact  a  challenge  to  your  Churches  and  Societies, 
fathers  and  brethren,  to  advance  along  the  path  thus  indi- 
cated, eastward  from  the  Cameroons  and  Nigeria,  westward 
from  the  missions  on  the  Upper  Nile  ?  And  before  leaving 
this  aspect  of  the  subject  let  me  point  out  the  importance 
of  praying  down  the  French  opposition  to  non-Roman  effort 
in  all  its  vast  African  Islamic  Empire. 

Turning  from  the  Central  Sudan  to  the  Western,  I  should 
like  to  quote  some  words  of  Pastor  Wiirz  of  Basel,  who  has 
devoted  so  much  attention  to  the  subject.  "For  the 
moment,"  he  says,  "  North  Nigeria  seems  to  me  the  most 
important  point.  The  countries  round  Lake  Chad,  on  the 
British  or  German  side,  may  be  second.  If  French  territory 
were  open  to  the  Gospel  some  great  centre  further  west  might 
be  of  the  same  importance."  So  far  Pastor  Wiirz  ;  and  here 
I  wish  I  could  quote  to  you  the  whole  of  an  important  letter, 
written  last  New  Year's  Day  by  Mr.  T.  E.  Alvarez,  Secretary 
of  the  C.M.S.  North  Nigerian  mission.  You  would  see 
how  completely  it  endorses  the  words,  "  For  the  moment 
North  Nigeria  seems  the  most  important  point."  He  points 
out  the  enormous  work  that  might  be  done  there  to-day, 
both  preventive  and  direct ;  how  essential  it  is  that  it  should 
be  done  at  once  in  view  of  the  rapidly  approaching  linking 
up  of  the  Lower  Niger,  Hausaland,  and  Calabar  by  railways. 
May  I  remind  you  also  yet  once  more  of  Dr.  Miller's  appeal 
for  forty  educationists  or  evangelists  for  Hausaland,  that 
the  Hausa  nation  may  lead  the  way  in  stopping  the  Moham- 
medan rush?  Fathers  and  brethren,  I  fall  back  earnestly 
upon  my  motto,  verbiim  sapientibus  I 

I  return  to  Pastor  Wiirz  :   "There  is  almost  no  unity  in 
African  missions.      Look  at  the  west  coast.      A  score  of 


262     ADDRESSES  AT  EVENING  MEETINGS 

separate  starts  from  a  score  of  separate  points  on  the  west. 
No  attempt  at  unity  as  far  as  I  am  aware.  I  wish  for  this 
reason  that  all  West  African  missions  might  make  a  vigorous 
attempt  to  work  among  Moslems.  This  would  give  them 
an  obviously  common  task  at  least.  Islam  might  link  us 
together ;  this  done  it  would  be  time  to  try  to  settle  on  an 
intelligent  common  plan  of  operations.  But  we  are  far  from 
that  yet." 

Are  these  closing  words  not  indeed  a  challenge  ?  In  this 
hall  are  representatives  of  the  Churches  or  Societies  working 
in  West  Africa.  Were  it  not  glorious  if  one  result  of  this 
Conference  should  be  that  that  which  seemed  to  that  writer 
to  be  so  far  should  suddenly,  at  this  time,  take  place  and 
come  about  ?  Here  is  a  work  for  the  International  Board 
for  promoting  local  co-operation,  which  we  all  so  earnestly 
hope  will  be  born  from  this  Conference. 

And  last,  East  Africa  from  British  East  Africa  right  down 
to  the  Zambesi.  The  clear  call,  is,  first,  to  hasten  on  with 
the  evangelisation  of  the  tribes  threatened  by  Islam,  and 
specially  the  most  influential  of  them.  Thank  God  for 
churches  like  those  in  Uganda  and  Livingstonia.  It  is 
sometimes  said  that  such  churches  will  be  as  islands  in  a 
sea  of  Islam,  as  lodges  in  a  garden  of  cucumbers.  But  let 
us  not  be  enslaved  by  dreary  metaphors.  Let  us  rather  say 
that  such  churches  will  be  centres  of  life,  and  heat,  and  light, 
serving  and  saving  the  Islamic  peoples  round  them,  if  Islam 
is  really  to  fill  up  the  spaces  round  them.  But  is  Islam  to 
do  this  ?     "  Christians,  awake  !  " 

So  much'for  prevention.  But  the  direct  work  should  not 
for  a  moment  be  neglected,  and  that  for  five  excellent  and 
weighty  reasons  advanced  by  Pastor  Wiirz,  which  I  would 
there  were  time  to  quote.  And  there  is  much  to  encourage 
the  prosecution  of  this  type  of  work.  For  example,  I  have 
it  on  the  very  best  authority,  that  "  according  to  the  observa- 
tion of  a  senior  missionary  who  has  been  on  the  spot  thirty- 
four  years,  the  actual  power  of  the  Moslems  in  German  East 
Africa  has  decreased.  In  slaving  days  the  power  of  strong 
individuals  was  exercised  over  all  the  coast  tribes.  This  is 
almost  entirely  broken,  very  much  through  the  influence  of 


REV.  W.  II.  T.  GAIRDNER  263 

missions."  I  hear,  moreover,  that  the  German  Government 
is  alive  to  the  danger  that  the  triumph  of  Islam  would  in- 
fallibly mean,  and  wishes  to  keep  Islam  out  and  encourage 
missions.  Would  that  British  administrators  in  Nigeria  and 
elsewhere  saw  this  point  equally  clearly  !  Mr.  Chairman,  is 
this  Conference  to  pass  without  an  official  representation 
being  made  to  the  British  Government  as  to  its  Moslem 
policy  in  East  and  West  Africa  ?  We  have  in  our  President 
one  who  has  stood  before  kings,  and  even  prime  ministers, 
and  not  been  ashamed.  Might  we  not  ask  that  he  should 
voice  us  before  a  Secretary  for  Foreign  Affairs  ? 

Can  then  we  sum  up  the  appeal  to  the  Church  and  to  this 
Conference  which  the  situation  in  East  Africa  constitutes  ? 
It  is  done  for  us  in  a  weighty  communication  that  has 
reached  me  from.  Bishop  Peel,  one  of  God's  responsible 
chief-ministers  in  that  part.     Here  are  his  four  points — 

(i)  "That  a  Christian  Government  should  never  let  the  Christian 
religion  be  regarded  as  one  of  many,  but  as  the  one  religion  it  can 
recognise  as  paramount.  While  showing  no  partiality  in  courts  or 
administration,  a  Christian  Government  should  make  all  the  people  feel 
it  values  most  for  rule  and  office  in  all  branches  the  persons  who  have  the 
spiritual  education  of  the  Christian  religion,  and  will  use  such  in  preference 
where  it  can.     The  Germans  are  doing  this." 

Are  not  these  words  a  challenge  to  this  great  Conference 
to  bring  this  point  of  view  in  some  earnest,  definite  way 
before  the  three  Governments  interested  in  East  African 
administration  ? 

(2)  "To  occupy  strongly  every  strategic  base  or  centre  (in  the  Islamised 
part  of  East  Africa)  in  order  to  hold  it  in  check." 

This  requires  in  the  east  coast  the  same  consistent  co- 
operation which  we  have  been  desiderating  in  the  west. 

(3)  "  To  offer  sound  education  from  lowest  to  highest  in  chosen  places, 
with  Bible  teaching  open  to  all,  but  not  compulsory.  Only  thus  can  the 
sons  of  many  a  Mohammedan  be  kept  in  touch  with  Christian  teachers  and 
under  evangelistic  influences.  The  alternative  is  looking  on  while  rival 
Moslem  schools  spring  up,  draw  away  the  few  Moslem  pupils  from  the 
Mission  schools,  and  educate  powerful  antagonists  to  all  that  is  Christian." 


264     ADDRESSES  AT  EVENING  MEETINGS 

Friends,  our  survey  is  over.  We  have  only  been  talking 
about  work  of  immediate  critical  and  strategic  importance, 
and  lo,  even  this  has  appeared  (has  it  not?)  to  involve  im- 
possibilities, to  involve  making  calls  upon  the  Church  for  which 
we  know  perfectly  well  she  has  no  present  resources.  But  once 
more  this  word  brings  us  up  sharp.  Is  not  the  primary, 
nay,  the  entire  object  of  this  Conference  to  make  us  believe 
and  feel  and  know  that  the  resources  of  the  Church  are  not 
what  she  is  ready  to  produce  at  this  moment,  but  what  she 
has  in  God  and  in  the  Spirit  of  His  Christ  ?  And  now, 
therefore.  Lord,  what  wait  we  for  ?  Our  Hope  is  in  Thee  ! 
So  we  pray :  while  in  our  ears  ring  that  question  and  that 
answer  which  come  antiphonally  in  perhaps  the  greatest  of 
the  Epistles  of  the  great  St.  Paul — 

"Who  is  sufficient  for  these  things?" 

And  the  antiphone — 

"Our  sufiiciency  is  of  God." 


CHANGES   IN  THE   CHARACTER   OF  THE 
MISSIONARY  PROBLEM 

III.  AMONG  PRIMITIVE  AND  BACKWARD  PEOPLES 
By  the  Rev.  R.  WARDLAW  THOMPSON,  D.D. 

Address  delivered  in  the  Assembly  Hall  on  Saturday 
Evenings  \%th  June 

In  considering  the  nature  and  the  difficulties  of  the 
missionary  problem,  we  speedily  discover  that  the  work 
which  is  assigned  to  us  varies  in  its  character  and  require- 
ments most  seriously,  as  the  result  of  local  and  varied 
conditions,  and  that  we  must  understand  the  people  and 
the  conditions  of  their  Ufe  if  we  would  perform  our  task 
effectively  and  wisely. 

I  find  that  underlying  all  local  differences  there  is  one 
very  broad  and  unmistakable  line  of  demarcation  which 
divides  the  whole  of  the  non-Christian  world,  for  missionary 
purposes,  into  two  very  distinct  parts. 

On  the  one  side  are  all  those  races  and  communities 
which  have  definite  and  organised  systems  of  religion  and 
ethics,  usually  in  association  with  a  distinct  religious  litera- 
ture, and  often  in  connection  with  an  ancient  civilisation. 
All  these  are  now  in  a  state  of  remarkable  wakefulness 
under  new  intellectual  and  political  influences. 

On   the  other  side  there  are   the  races   which  we   often 

describe  as  "  primitive,"  and  which  are  invariably  in  a  low 

state  of  civilisation,  without  a  written  language  or  literature, 

without  any  intellectual  stimulus,  and  whose  religion  is  best 

described    as    Animistic    or  as  Fetish   worship.     The  only 

265 


266    ADDRESSES  AT  EVExNING  MEETINGS 

wakefulnesss  and  progress  which  has  been  manifested  among 
these  is  due  to  the  work  and  influence  of  the  missionary. 

I  have  to  speak  of  these  and  of  the  changes  in  the  con- 
ditions and  requirements  of  Mission  work  which  must  result 
from  the  changed  relations  of  such  people  to  the  rest  of  the 
world  in  recent  years. 

The  missionary  to  primitive  and  barbarous  peoples  is  in  a 
totally  different  position  from  the  worker  among  Chinamen 
or  caste  Hindus.  He  is  admittedly  one  of  a  superior  race 
— everything  about  him  is  superior,  his  clothes,  his  tools,  his 
medicines,  his  knowledge  on  many  subjects  are  all  far,  far 
beyond  the  wildest  dreams  of  the  people  to  whom  he  goes. 
The  poorest  habitation  he  erects  for  himself  is  far  better 
than  the  best  hut  the  native  lives  in.  He  makes  some 
strange  marks  on  a  piece  of  bark  and  sends  it  to  a  fellow- 
worker  by  the  hand  of  a  native,  and  the  bark  talks  and  tells 
what  the  writer  wants.  Instead  of  a  dug-out  canoe  he 
brings  pieces  of  iron  and  puts  them  together,  and  the  iron 
swims.  Little  wonder  if  the  savage  regarded  the  early 
missionary  pioneer  with  awe ;  little  wonder  if  even  the 
ordinary  equipment  of  a  very  poorly  provided  missionary 
gives  to  the  native  of  many  regions  an  idea  of  unbounded 
wealth.  Such  a  position  is  in  many  respects  one  of  signal 
vantage  in  claiming  the  attention  and  impressing  the  imagina- 
tion of  his  hearers.  At  the  same  time  it  is  a  situation  which 
presents  its  own  serious  difficulties. 

There  is  no  race,  however  degraded,  which  has  not  some 
dim  '•eligious  ideas.  The  animistic  races  have  a  profound 
conviction  of  some  mysterious  connection  with  the  spirits  of 
their  ancestors,  and  they  are  haunted  by  an  awful  fear  of  the 
prevalence  and  power  of  evil  spirits.  To  turn  away  from  the 
customs  of  the  past,  even  at  the  invitation  of  the  great  white 
man,  may  involve  unknown  troubles.  His  great  God  is 
evidently  good  to  him,  but,  nevertheless,  the  spirits  around 
them  are  the  spirits  which  belong  to  their  less  fortunate  land 
and  ought  not  to  be  offended.  Thus  the  first  barrier  to  the 
progress  of  the  gospel  has  been  raised. 

The  undeveloped  intellectual  life  of  such  races,  the  absence 
of  any  sense  of  sin,  and  the  gross  materialism  and  corruption 


REV.  R.  WARDLAW  THOMPSON         267 

of  their  natural  state,  have  proved  further  barriers,  every- 
where operative  against  the  reception  of  the  gospel. 

These  difficulties,  however,  are  not  of  the  same  stubborn 
and"  "poweffur  character  as  those  which  present  themselves 
among  the  more  highly  civilised  and  religiously  developed 
races.  They  have  melted  away  after  a  time  under  the 
influence  of  the  simple  and  wonderful  story  of  the  love  of 
God  for  the  degraded  and  the  ignorant,  proclaimed  to  them 
first  of  all  and  most  effectively  in  the  life  and  conduct  of  the 
missionary,  who  is  to  them  the  living  embodiment  of  the 
Christ  of  whom  he  speaks.  The  result  has  been  that  the 
largest  and  most  remarkable  ingatherings  to  the  Church  of 
Christ  in  the  early  stages  of  missionary  effort  have  been 
among  the  primitive  and  barbarous  races,  and  amongst  the 
depressed  and  ignorant  classes. 

The  most  serious  difficulties  of  the  Christian  worker 
among  such  peoples  begin  after  they  have  come  under 
Christian  instruction,  and  have  commenced  the  slow  up- 
ward course  of  the  Christian  life.  It  is  essential  that  the 
missionary  among  such  peoples  should  constandy  remember 
in  his  work  that  growth  in  moral  perception  and  Christian 
character  must  usually  be  very  slow.  We  can  only  take  one  step 
at  a  time,  and  people  who  for  ages  have  been  sunk  in  gross 
materialism,  and  who  have  known  no  moral  stimulus  rfnd  no 
control  of  passion  save  fear  of  consequences,  have  to  take 
many  steps  before  they  can  reach  the  most  ordinary  standard 
of  moral  principle  and  character  recognised  in  Christian 
lands.  Work  among  such  peoples  must,  under  any  circum- 
stances, demand  untiring  patience  and  the  undying  optimism 
of  those  who  are  able  always  to  see  in  the  raw  material 
among  which  they  are  working  the  vision  of  the  far-off 
Christ. 

If  only  such  tribes  and  peoples  when  they  have  come 
under  the  tutelage  of  the  Church  of  Christ  could  have  been 
kept  separate  from  the  great  World,  and  allowed  to  develop 
a  new  life  under  Christian  influence,  one  is  tempted  to  think 
there  would  in  due  time  have  evolved,  in  slow  and  natural 
fashion,  new  Christian  communities,  intelligent,  virtuous, 
devout,    exhibiting   the    beauty    and   strength    of  a   simple 


268     ADDRESSES  AT  EVENING  MEETINGS 

Christian  life.  This,  however,  is  not  the  line  of  true  life  of 
any  kind.  Strength  of  character  and  intelligent  develop- 
ment of  principle  come  ever  as  the  result  of  struggle.  No 
race,  however  vigorous  in  its  natural  character,  can  rise  to 
true  strength  and  dignity  until  it  has  been  tested  by  conflict 
with  adverse  circumstances  or  external  foes.  Thus  it  has 
happened  that  again  and  again  the  new  spirit  born  from 
above  has  had  to  be  proved  under  the  fires  of  persecution. 
If  there  are  among  these  primitive  races  to-day  churches 
whose  record  is  the  joy  and  crown  of  missionary  enterprise, 
and  which  are  signal  evidences  of  the  power  of  God's  re- 
vivifying and  renewing  grace,  they  are  those  that  have 
attained  to  their  present  progressive  and  influential  position 
through  much  tribulation. 

Now  a  new  set  of  conditions  has  arisen  which  is  going  to 
try  the  Christian  communities  among  primitive  people  all 
over  the  world  still  further.  The  same  opening  of  the  world 
which  has  made  it  possible  for  the  missionary  to  find  his  way 
to  them  is  producing  amazing  changes  everywhere. 

To  take  Africa  alone  as  an  illustration  of  the  changes 
which  have  come  :  Keith  Johnston's  atlas  of  1858  contains 
a  map  of  Africa  with  the  little  lake  Ngami  just  indicated  ; 
farther  north,  near  the  mysterious  Mountains  of  the  Moon, 
a  dotted  space  indicates  a  rumoured  great  lake ;  and  across 
all  that  vast  region  watered  by  the  Congo  and  its  tributaries 
is  marked  "  Unknown,  probably  desert."  Think  of  the 
change  to-day.  The  great  chain  of  inland  seas,  the  mighty 
river  systems,  the  dense  populations ;  railways  in  construc- 
tion and  largely  in  use  from  the  Cape  to  Cairo  and  from 
both  coasts  to  the  far  interior  ;  steamers  plying  on  the  inland 
seas  and  in  the  great  river  basins.  The  map  of  Africa  is 
now  like  Joseph's  coat  of  many  colours.  Portugal,  Spain, 
Britain,  France,  Germany,  have  all  their  spheres  of  influence 
and  their  claims. 

It  is  even  so  all  round  the  world.  Wherever  there  is 
a  strategic  position  on  coast  or  island  which  is  assumed 
to  be  of  importance  to  some  world  power,  political  necessity 
has  hoisted  a  flag  and  made  a  naval  base.  Wherever 
there  is  a  chance  of  a  market  for  the  commerce  of  western 


REV.  R.  WARDLAAV  THOMPSON         269 

activity,  enterprising  firms  have  their  representatives.  Regions 
which  within  an  ordinary  lifetime  were  the  home  of  the 
nomad  wanderer  are  now  peopled,  and  thriving  townships 
are  springing  up  in  lands,  the  very  names  of  which  your 
fathers  did  not  know.     It  is  truly  an  amazing  change. 

But  what  of  the  primitive  peoples  who  for  ages  have 
occupied  these  territories?  What  is  their  relation  to  the 
change  ?  What  is  its  effect  on  them  ?  What  is  their  future 
to  be?  The  influence  of  the  new  conditions  cannot  fail  to 
be,  and  is,  very  marked.  The  white  man's  example  sets  a 
new  standard  of  life.  The  white  man's  trade  stimulates  new  j]<*^t, 
tastes  and  gratifies  them.  The  white  man's  irreligion,  alas,  . 
too  often  his  open  scoff  at  religion,  powerfully  affects  thought 
and  deadens  conscience.  New  vices  are  added  to  old  evil 
habits,  and  the  appeal  of  Christ  has  no  effect  on  deafened 
ears. 

What  is  the  duty  of  the  Christian  Church  under  these    j. 
changed  conditions  ?     One  thing  is  plain.     The  old  order 
in  Mission  work  as  well  as  in  the  life  of  such  peoples  has    ^'"' ^^ 
gone.     The  slow  and  quiet  labour  and  progress  of  former 
days  are  no  longer  adequate  to  the  new  conditions  and  the 
new  tasks.      Christian  work   must  take  broader  and   fuller 
forms  if  it  is  to  prove  the  means  of  fitting  these  primitive  races 
for  a  new  and  larger  future.     The  broad  foundation  of  a 
civilised  state  is  industry,  not  as  the  barbarous  man  works, 
fitfully  and  to  provide  for  his  individual  needs,  but  steadily 
in  combination  with  others  and  for   the  common   interest. 
The  progressiveness   of   a  civilised    state    is   by   growth   of 
intelligence,  i.e.  of  growing  knowledge  applied  to  the  under- 
standing and  improvement  of  the  conditions  of  work  and 
life.     The  permanent  strength  and  happiness  of  the  civilised 
state  rest  in  the  development  of  character  through  the  main- 
tenance and  cultivation  of  the  fear  of  God,  and  of  altruistic 
regard    for    our   neighbours.     It    is   our   duty  as   Christian 
workers   to  see   that  the   peoples   to   whom  God  sends   us 
are  prepared  as  well  as  we  can  make  them   to  take   their 
places  in  the  new  world  which  is  being  formed  everywhere 
around  them.     In  most  cases  the  dignity  of  labour  is  an 
elementary  lesson  which  needs  to  be  earnestly  inculcated  \ 


270    ADDRESSES  AT  EVENING  MEETINGS 

the  hunger  for  knowledge  as  a  source  of  power  and  as 
enhancing  a  man's  value  to  the  community  has  also  to  be 
stimulated  and  met ;  above  all,  Christian  principle  has  to  be 
instilled  and  cultivated. 

These  are  no  new  tasks.  Every  Society  which  has  been 
at  work  among  primitive  peoples  has  long  since  attempted 
them  with  some  measure  of  success.  What  is  required  now 
is  that  they  shall  be  more  thoroughly  recognised  and  more 
adequately  provided  for.  Industrial  training,  which  has 
only  a  partial  and  limited  value  while  the  native  is  living 
under  primitive  conditions,  becomes  absolutely  necessary, 
and  requires  to  be  thoroughly  technical  and  efficient  when 
he  becomes  a  member  of  a  larger  and  a  mixed  community. 
The  knowledge  of  reading  and  writing  which  in  his  primitive 
condition  has  been  valuable  only  in  connection  with  religious 
teaching,  and  usually  as  a  means  of  training  for  the  ministry, 
becomes  valuable  in  an  entirely  new  and  practical  sense  when 
the  native  has  to  deal  with  the  trader,  and  it  is  indispensable 
if  he  is  to  rise  into  positions  of  respect  and  trust  in  any 
civilised  State.  We  have  to  see  to  it  that  our  Industrial 
Schools  are  so  thoroughly  equipped  that  they  can  turn  out 
workmen  of  whom  we  need  not  be  ashamed.  We  have  to 
reorganise  and  develop  our  educational  system  from  its  most 
elementary  stages  to  its  highest  standards,  so  as  to  provide 
for  and  encourage  growing  intelligence,  and  steadily  to  raise 
the  general  standard  of  knowledge.  Above  all,  the  nurture 
and  development  of  the  Church  of  Christ  by  the  quality 
of  its  ministry,  by  the  provision  made  for  Christian  litera- 
ture, and  by  maintaining  high  ideals  of  Christian  character, 
must  be  our  constant  and  assiduous  care. 

The  work  has  often  none  of  the  inspiration  which  comes 
in  trying  to  meet  the  needs  of  the  awakening  life  of  the  great 
races  of  the  East,  but  it  is  an  unspeakable  honour.  Natural 
selection  means  that  the  weak  go  to  the  wall.  Christ's 
miracle  of  grace  is  to  renew  the  strength  of  the  weak  and 
to  save  that  which  is  ready  to  perish. 

The  perfect  body  of  a  renewed  humanity  will  not  be 
complete  until  all  races  have  contributed  their  own  special 
elements  of  grace  or  dignity  or  strength  or  intellect  or  spiritual 


REV.  R.  WARDLAW  THOMPSON         271 

quality  to  its  glorious  nature.  They  are  surely  specially 
honoured  who  are  trusted  by  the  Master  with  the  task  of 
caring  for  His  Uttle  ones,  and  of  winning  and  leading  out 
into  the  light  those  that  have  gone  furthest  and  sunk  lowest 
in  the  downward  course  of  degradation.  We  look  for  the 
day  when  the  black  man  with  the  yellow  man,  and  the 
brown  man  with  the  white  man,  shall  become  one  great 
brotherhood  in  Christ,  and  He  shall  be  King  of  all  the 
earth. 


THE  DUTY  OF  CHRISTIAN   NATIONS 


By  the  archbishop  OF  YORK 

Address  delivered  in  the  Assembly  Hall  on  Sunday 
Evening,  \<^th  June 

We  are  assembled  here  as  comrades  in  one  common  cause, 

yet  you  may  permit  one  who  unworthily  occupies  one  of  the 

most  ancient,   perhaps  the  most  ancient,    bishopric  in   the 

lands  belonging  to  the  British  race  to  express  the  pleasure 

with  which  he  finds  himself,  if  only  for  one  evening,  in  the 

midst  of  a  Conference  which,  at  the  beginning  of  a   new 

epoch,  is  facing  new  problems  with   the  courage  of  the  old 

faith,    and    is    holding    forth   visions    for   a    new  age  of   a 

Christendom  more  united  than  it  has  been  in  its  loyalty  to 

its  Lord.       The   subject  on  which   I  have  been  asked   to 

speak  is  the  attitude  of  Christian  nations  in  their  relation 

to  non-Christian  races.      We  have  duties  laid  upon  us,  not 

only    as    members    of   Christian   bodies    or    of   Missionary 

Societies,  but  also  as  citizens  of  the  respective  nations  to 

which   we   belong.      National   policy  has  the    deepest   and 

most    far-reaching    influence    both     upon    the    conduct    of 

missionary  enterprise  and,  what  is  perhaps  equally  important, 

upon  the  presentment  of  Christanity  to  the  world.     National 

policy  is,  after  all,  the  expression  of  the  public  opinion  of 

the  nation,  and  whether  that  policy  does  or  does  not  tend 

to  the  advancement  of  the  Kingdom  of  Christ  throughout 

the   world,    depends    on    the    ideals    and   the   activities  of 

Christian   citizens.     I   must  content   myself  with  trying  to 

lay  down  three  general  principles. 

27a 


ARCHBISHOP  OF  YORK  273 

The  first  is,  and  the  most  obvious,  that  it  is  the  duty  of 
Christian  nations  to  make  the  aim  of  their  poUcy,  not  only 
their  own  advantage,  but  the  good  of  the  non-Christian 
races  whom  they  rule  or  with  whom  they  come  in  contact. 
The  history  of  the  treatment  of  non-Christian  races  by 
professedly  Christian  races  is  one  long  illustration  of  the 
difficulty  which  human  nature  finds  in  its  national  policy  to  be 
true  to  this  primary  Christian  law.  We  need  not  be  surprised. 
The  very  instinct  which  leads  Christian  nations  into  contact 
with  non-Christian  races  is  itself  necessarily  independent  of 
the  Christian  law.  The  instinct  is  not  the  good  of  the 
nations,  but  the  pursuit  of  wealth.  The  first  instinct  which 
brings  a  Christian  nation  into  contact  with  a  non-Christian 
race  is  the  desire  to  secure  or  open  out  markets  for  its 
trade.  Let  us  at  once  acknowledge  the  good  which 
incidentally  the  traders,  the  advance  guard  of  Christian 
nations,  very  often  do  through  the  kindness  of  their  hearts. 
But  admitting  that,  we  must  also  admit  that  their  primary 
motive  must  always  be  a  return  for  their  own  investments 
and  the  progress  of  their  own  trade  and  commerce.  It  is 
natural,  it  is  almost  inevitable  that  Governments  at  home, 
pressed  by  the  economic  conditions  which  they  have  to 
consider,  should  be  keen  to  follow  up  the  trader  in  the  opening 
and  securing  of  new  markets  in  the  world.  It  is  also  almost 
inevitable  that  they  should  follow  in  the  wake,  not  only  of 
the  journeys,  but  of  the  motives  of  the  trader.  The  trader, 
the  company,  the  corporation,  are  always  at  the  ear  of 
Governments,  which  have  the  most  obvious  motives  of 
interest  to  listen  to  them,  and  to  further  them.  And  what 
is  of  fundamental  importance  in  the  life  of  a  Christian 
nation  is  this,  that  there  should  be  also  at  the  ear  of 
Governments  a  counteracting  influence  acknowledging  a 
higher  law,  insisting  upon  moral  ideals  as  well  as  upon 
material  advantages.  In  other  words,  a  Christian  nation 
cannot  be  true  to  the  fundamental  principles  of  Christian 
policy  unless  there  is  always  a  strong  and  active  body  of 
Christian  public  opinion,  insisting  that  no  native  race  shall 
be  exploited  merely  for  the  benefit  of  trade  and  commerce. 
•  There  are,  perhaps,  three  illustrations  which,  af  once  arise 
COM.  IX. — 18 


274     ADDRESSES  AT  EVENING  MEETINGS 

to  our  minds  both  of  the  need  and  of  the  danger  of  which 
we  are  thinking.  The  first  is  the  history  of  the  Congo  Free 
State  in  Africa.  There  we  have  seen  unfolded  before  our 
eyes  what  happens  to  non-Christian  races  when  the  activity 
of  Christian  citizenship  has  been  allowed  to  go  to  sleep. 
Need  I  remind  you  of  the  principles,  the  professions,  with 
which  that  great  tract  of  the  world  was  taken  over  under 
treaty  responsibilities  by  Christian  nations  ?  All  the  powers 
exercising  sovereign  rights  or  having  influence  in  the  said 
territories  undertook  to  watch  over  the  preservation  of  the 
native  races  and  the  amelioration  of  the  moral  and  material 
conditions  of  their  existence,  and  to  co-operate  in  the  suppres- 
sion of  slavery.  So  much  for  Christian  profession.  Need  I 
remind  you  of  the  sordid  tale  of  actual  practice  ?  It  is  the 
tragedy  of  selfish  interest,  of  money  advantage,  of  what  was 
rightly  described  here  the  other  day  as  the  Yellow  Peril — the 
lust  for  gold — left  to  work  its  own  way  without  the  restraint 
and  the  activity  of  Christian  citizenship.  We  are  called 
upon  in  this  Conference  to  find  some  opportunity  of  record- 
ing our  conviction,  representing  many  Christian  nations, 
that  if  now  we  have  to  exercise  some  patience,  it  is  a 
patience  not  less  strong  than  our  indignation,  a  patience 
made  persistent  by  a  set  purpose  that  we  shall  never  rest 
satisfied  until  the  last  traces  of  these  indignities  have  been 
removed.  Alas  !  we  can  make  no  reparation  to  the  natives 
whose  lives  have  been  either  lost  or  darkened,  but  at  least 
there  is  time  to  make  some  reparation  to  what  ought  to  be 
the  outraged  conscience  of  Christian  nations. 

But  there  is  another  lesson  to  be  drawn  from  this  sordid 
drama,  and  it  is  that,  for  the  future.  Christian  citizenship 
must  be  alert  before  it  is  too  late ;  and  when  we  see  around 
us  signs  of  a  desire  to  make  rapid  wealth  out  of  the  same 
rubber  that  has  cost  the  Congo  so  dear,  we  must  be  sure 
that  Christian  citizenship  at  once  makes  it  plain  that  no 
Government  can  be  supported  unless  it  takes  prompt  and 
immediate  measures  to  see  that  that  wealth  is  not  obtained 
by  wrongly  exploiting  the  labour  of  the  natives  of  other 
districts. 

The  second    illustration  which  rises  to  our  mind  is,  of 


ARCHBISHOP  OF  YORK  27^ 

course,  the  equally  sinister  and  sordid  story  of  the  opium 
trade  in  China.  Can  we  reflect,  we  of  the  British  race, 
without  shame  upon  the  fact  that  we  made  wars,  we  extorted 
treaties,  in  order  that,  for  our  commercial  advantage,  we 
should  force  on  a  non-Christian  race  the  purchase  of  a  drug 
which  was  ruining  its  moral  character  ?  Here,  again. 
Christian  citizenship  can  never  rest  until  that  shame  has  been 
removed.  Our  need  is  the  greater  because  we  are  called  to 
make  a  response  to  what  I  will  venture  to  call  the  noble 
efforts  of  the  Chinese  themselves  to  throw  off  this  peril. 
Could  there  be  anything  more  prejudicial  to  the  credit 
of  Christianity  in  the  eyes  of  the  world  than  this,  that  when 
a  non-Christian  race  shows  itself  eager  to  liberate  itself  from 
a  moral  curse,  a  Christian  nation  should  be  backward  or 
suspicious  in  co-operating  with  its  desires  ? 

The  third  illustration  is  the  traffic  in  liquor  among  non- 
Christian  races.  You  have,  perhaps,  read  the  proceedings 
and  the  report  of  the  Commission  appointed  to  consider 
this  matter  in  Western  Africa,  and  there  you  can  see  (I 
make  no  comments  on  a  difficult  matter)  the  bias  of 
Governments  to  protect  the  interests  of  trade  and  the  bias 
of  the  missionary  to  protect  the  independent  rights  of  self- 
development  on  the  part  of  the  natives.  We  can  only  too 
easily  trust  the  bias  of  the  Government  to  prevail.  It  is  for 
Christian  citizenship  to  see  that  the  bias  of  the  missionary 
obtains  at  least  fair  play. 

The  time  has  come  when  Christian  nations  must  recognise 
missions  and  the  missionary  spirit  which  they  rouse  as  an 
essential  element  in  their  corporate  public  life.  Without 
the  spirit  of  Christian  missions,  the  instinct  of  expansion 
must  inevitably  go  wrong.  We  cannot  check  that  instinct ; 
it  is  part  of  a  great  world  movement.  It  is  rather  for  us  to 
use  it  and  ennoble  it ;  but,  left  to  itself,  it  inevitably  degrades 
both  the  people  who  are  conscious  of  it  and  the  people 
whom  it  reaches.  It  is  for  us,  as  Christian  citizens,  by 
our  vigilance,  by  the  way  we  keep  public  opinion  informed 
of  what  is  passing  in  all  parts  of  the  world,  to  see  to  it  that 
the  spirit  of  Christian  missions  is  a  public  power. 

The   second    principle    is    this — and  it  is    not  less  im- 


Z'jG    ADDRESSES  AT  EVENING  MEETINGS 

portant — it  is  the  duty  of  Christian  nations,  even  when 
they  have  accepted  the  principle  of  seeking  the  independent 
good  of  the  non-Christian  races  whom  they  reach,  to 
remember  that  it  is  perilous  to  give  the  benefits  of  material 
civilisation  without  strengthening  moral  and  spiritual  forces. 
Western  civilisation,  where  it  reaches  non-Christian  races, 
must  inevitably  disintegrate  and  dissolve.  It  cannot  be  too 
often  repeated  that  it  is  not  the  missionary  who  breaks  up 
the  national  life,  the  traditional  religion  and  morals  of  the 
people ;  it  is  the  white  man  himself.  If  he  trades  he 
unsettles.  Still  more,  if  he  brings  in,  from  sheer  con- 
scientiousness, the  principles  of  justice,  of  government,  of 
education,  which  he  thinks  to  be  involved  in  his  own 
civilisation,  he  unsettles  still  more.  British  India  is  a  case 
in  point.  There  you  see  the  white  man's  rule  at  its  best. 
And  because  it  is  at  its  best,  because  it  has  gone  furthest 
in  bringing  all  the  opportunities  of  civilisation,  including 
education,  within  the  reach  of  the  natives,  it  has  been  most 
profoundly  unsettling.  It  is  not  too  much  to  say  that  the 
constructive  work  of  material  civilisation  in  India  is  gravely 
imperilled  by  the  destructive  influence  it  has  had  upon  the 
traditions  of  morality  and  religion  among  which  the  people 
have  been  brought  up.  What  we  have  to  see  to  is  this, 
that  a  Christian  nation  is  not,  so  to  say,  allowed  to  begin  a 
work  which  cannot  but  be  full  of  the  gravest  moral  danger, 
unless  it  is  carried  on  in  the  way  of  securing  that  there  shall 
be  a  constructive  work  restoring  and  re-establishing  the 
moral  and  spiritual  bases  of  national  life.  But  what  a 
Christian  nation  is  bound  to  do  its  Government  is  bound 
not  to  do — it  is  pledged  to  the  principle  of  neutrality.  And, 
therefore,  what  the  Government  cannot  do  on  its  behalf,  the 
Christian  nation  must  ask  missions  to  do.  The  Christian 
r>ation  must  turn,  as  part  of  its  public  policy,  beyond  the 
Government  to  the  missions  and  ask  them  to  undertake  on 
its  behalf  the  constructive  moral  and  spiritual  work  which  its 
Government  is  unable  to  perform.  The  difficulties  are 
great,  but  they  must  be  faced.  The  only  reconstructive 
moral  and  spiritual  force  which  can  at  once  preserve  what 
has  been  done  by  material  civilisation  ^.nd  carry  onward  and 


ARCHBISHOP  OF  YORK  277 

preserve  the  best  life  of  the  peoples,  is  the  faith  of  Jesus 
Christ,  the  Lord  of  all  men  throughout  the  world. 

The  third  principle  is  this  :  It  is  the  duty  of  a  Christian 
nation,  in  view  of  its  responsibilities  to  non-Christian  races, 
to  maintain  its  own  allegiance  to  Christian  principles  in  its 
national  life  at  home.  Not  only  do  Christian  nations  move 
in  the  midst  of  non-Christian  races,  but  non-Christian  races 
come  into  the  midst  of  Christian  nations  to  learn  and 
observe.  Our  schools,  workshops,  and  colleges  are  filled 
with  the  keenest  intellects  from  India,  China,  and  Japan. 
What  are  they  learning  of  our  boasted  Christian  civilisation  ? 
A  Japanese  minister  came  to  me  some  years  ago  to  ask  if  I 
would  give  him  facilities  for  studying  the  way  in  v.'hich 
Christian  civilisation  in  England  had  dealt  with  the 
problems  of  our  cities  in  the  east  end  of  London.  I  knew 
what  he  would  learn.  I  prayed  that  he  might  forget  it. 
What  are  they  learning  of  the  place  of  Christianity  in  the 
real  Hfe  of  our  people  ?  I  was  told  the  other  day  of  two 
brilliant  Japanese  students  who  spent  a  year  in  boarding- 
houses  in  the  neighbourhood  of  the  British  Museum,  and 
they  had  returned  to  Japan  to  say  that,  during  their  whole 
residence  in  the  capital  of  a  Christian  nation,  they  had  never 
met  a  family  that  so  much  as  once  observed  the  ordinances 
of  its  Christian  religion.  And  what  are  they  learning  of 
our  allegiance  to  the  principles  of  the  Christian  moral  law  ? 
For  instance,  they  hear  of  us  abroad  doing  everything  we 
can  to  redeem  and  purify  by  Christian  principles  the 
stability  of  the  family  life.  What  will  they  think  if  they 
come  to  Christian  nations  and  find  them  growing  restive 
under  the  restraints  of  the  Christian  law?  I  think  one  of 
the  messages  of  this  Conference  to  Christian  nations  is  the 
simple  one,  the  direct  one,  the  necessary  one — see  to  it  that 
your  own  nations  are  being  made  and  kept  Christian. 

Here,  in  this  Conference,  we  have  assembled  to  do  honour 
to  those  who,  in  the  simplest  and  most  sincere  way,  have 
accepted  the  challenge  of  the  Lord  Jesus  Christ  for  immediate 
obedience — our  missionaries.  The  challenge  comes  to  us 
who  occupy  a  humbler  place  as  Christian  citizens.  I  pray 
God  we  may  accept  it  with  an  equal  loyalty  and  courage. 


THE  DUTY  OF  CHRISTIAN   NATIONS 

II. 
By  the  Hon.  SETH  LOW,  LL.D. 

Address  delivered  in  the  Assembly  Hall  on  Sunday 
Evenifig^  1 9M  June 

The  Report  of  Commission  VII.,  of  which  I  am  a 
member,  will  be  presented  to  the  Conference  to-morrow. 
It  deals  with  the  relations  of  Missions  and  Govern- 
ments, and  it  necessarily  deals  with  the  practical  issues 
growing  out  of  the  contact  of  Missions  with  the  Govern- 
ment either  of  the  country  in  which  the  Mission  is  con- 
ducted or  of  the  country  from  which  the  missionaries  go 
forth.  This  evening  I  should  like  to  discuss  some  of  the 
larger  aspects  of  that  relationship  between  Missions  and 
Governments.  l"he  missionary  goes  to  non-Christian  peoples 
primarily,  of  course,  to  carry  the  message  of  the  Christian 
Gospel ;  but  when  he  goes  he  understands  perfectly  that,  in 
order  to  commend  that  Gospel  to  his  non-Christian  hearers, 
he  must  illustrate  its  ideals  in  his  own  life.  How  faithfully, 
how  patiently,  how  nobly  many  missionaries  in  many  fields 
have  done  that,  and  are  doing  that,  God  knows,  and  we  only 
partially  know.  It  is  of  much  less  consequence  to  the 
missionary  to  enjoy  the  political  support  of  his  Government 
at  home  than  it  is  that  he  should  have  the  moral  support  of 
that  Government.  And  by  that  moral  support  I  mean  that 
whenever  the  Government  of  a  country  whose  public  opinion 
is  predominantly   Christian   illustrates   in   its   dealings  with 

non-Christian  races,  and  generally  in  its  international  relation- 

378 


HON.  SETH  LOW  279 

ships,  high  ideals  of  justice,  of  fair  deahng,  and  of  respect 
for  the  rights  of  others,  even  when  they  are  weak,  the 
cause  of  the  missionary  is  powerfully  reinforced.  On 
the  other  hand,  when  the  Government  of  a  country  whose 
public  opinion  is  predominantly  Christian  fails  to  illustrate 
such  ideals,  the  work  of  a  missionary  is  made  infinitely 
more  difficult.  The  missionary  can  face  with  equanimity 
risks  to  his  own  life,  because  he  knows  that  the  blood  of 
the  martyrs  is  the  seed  of  the  Church  ;  but  not  the  best 
missionary  of  them  all  can  avert  the  disaster  to  his  cause 
which  comes  when  such  a  nation  fails  to  live  up  to  its  own 
ideals. 

His  Grace  the  Archbishop  of  York  has  referred  to  some 
of  the  particular  questions  of  a  public  character  as  to  which 
the    missionary    testimony    received    by    our    Commission 
exhibits   an   impressive  unanimity.     I  should  like  to  point 
out,  for  our  own  encouragement,  that  the  missionary  protest 
against  opium,  so  long  continued  and  so  eloquently  voiced, 
has  not  been  in  vain,  because  within  a  month  or  two  from 
now  there  is  to  meet  at  the  Hague  an  International  Con- 
ference upon  that  subject,  which  will  be  presided  over  by  a 
member  of  this  Conference,  Bishop  Brent  of  the  Philippine 
Islands,  and  we  may  be  reasonably  sure  that  whatever  wise 
and  good  men  can  suggest  will  be  suggested  by  that  Con- 
ference.     It  is  our  opportunity,  and  the  opportunity  of  all 
the   Christian   nations   represented   here,    to   see   to  it   that 
when  a  practicable  programme  has  been  presented  to  the 
nations,  the  public  opinion  of  the  nations  shall  demand  that 
it  be  put  in  force.     Public  opinion  has  not  moved  so  far  yet 
as  to  the  liquor  traffic  or  the  problem  of  enforced  labour,  but 
it  is  certainly  legitimate  for  the  missionary  to  encourage  himself 
with  the  reflection  that  even  in  the  moral  world  things  move. 
There  is,  however,  one  matter  where  the  nations  of  the 
world  can  powerfully  aid  the  missionary  cause,  as  to  which, 
fortunately,   the   stars   in  their   courses   are  fighting  for  us. 
Lord  Balfour,  in  his  opening  address,  stated  that  wherever 
a  Christian  Mission  went  the  question  of  freedom  of  con- 
science was  raised.     Happily,  all  the  enlightened  nations  of 
the   world  now  concede  to   their  own   people  freedom  of 


28o    ADDRESSES  AT  EVENING  MEETINGS 

conscience.     Have    we   not  the  right,   we    who  belong  to 
nations   whose   public   opinion   is   predominantly   Christian, 
to  ask  our  Governments  to  do  everything  that  they  can  to. 
make  freedom  of  conscience  the  birthright  of  every  human 
being?     It   is   the  peculiar  glory  of  Japan  that  she  is  the 
first  non-Christian  nation  to  ensure  to  her  own  people  by  law 
that  priceless  privilege  ;  and  it  is  highly  significant  that  in  the 
Report  which  our  Commission  will  submit  to  this  Conference 
to-morrow,  not  a   complaint,  certainly   no  substantial   com- 
plaint, comes  from  Japan  as  to  friction  between  missionaries 
and  the  civil  authorities.     May  we  not  hope  that  the  far- 
spreading  influence   of  Japan    throughout    the   Orient  will 
carry   with    it,    wherever  it  penetrates,  that  great  boon  to 
mankind?     Japan  has  assimilated  Western  education,  and 
much  of  Western  political  thought ;  but  I  venture  to  believe 
that  she  has  gathered  from  the  West  no  boon  for  her  people 
to  be  compared  for  one  moment  with  the  boon  of  freedom 
of  conscience,  because  when  you  set  the  human  spirit  free, 
you  have   laid  the   foundation   for  endless  progress.      But 
freedom  of  consience  is  not  altogether  a  matter  of  public 
law;  it  is  perhaps  even  more  a  matter  of  public  opinion, 
m  India,  for  example,  under  British  rule,  freedom  of  con- 
science is  well  established  by  law ;  and  yet,  I  suppose,  there 
is    no    place    on    the   face    of  the  globe   where   the  social 
obstacles   to   becoming  a   Christian   are    so    great    as    they 
are  in  that  country,  where  caste  is  at  the  very  heart  of  it. 
How  is  that  to  be  broken  down  ?     Missionaries  have  done 
something,  and  they  will  continue  to  do  even  more ;  but  I 
venture  to  think  that  from  the  enlightened  Christian  nations 
of  the  world  there  can  go  forth  a  public  opinion  which,  as 
India  comes  more  and  more  into  contact  with  the  Western 
life,  will  one  day  break  down  even  caste,  and  will  secure  to 
every  Indian  native,   from  the   lowest  to  the  highest,  that 
freedom  of  conscience  which  is  born,  I  think,  essentially  of 
the  Christian  religion,  because  it  is  of  the  very  essence  of 
Christianity  that   it   shall   be  the  choice  of  a  man's  heart. 
Not    a    missionary    would    leave    his    home    to    preach    a 
Christianity  that  was  enforced.     What  they  want  are  willing 
converts  to  the  Lord  Jesus  Christ. 


HON.  SETH  LOW  281 

Now  let  me  ask  you  to  consider  another  aspect  of  this 
question.  We  have  all  read  of  the  conquests  of  Alexander 
the  Great,  and  we  remember  that  he  sighed  because  he 
thought  that  there  were  no  more  worlds  to  conquer.  I 
wonder  if  we  ever  realise  how  immense  are  the  consequences 
to  those  of  us  who  are  living  at  this  day  of  these  conquests 
of  Alexander  the  Great.  Broadly  speaking,  I  think  it  is 
true  to  fact  to  say  that  all  the  countiies  on  this  side  of  the 
line  where  Alexander's  march  stopped  have  developed  with 
the  civilisation  of  the  Mediterranean.  Our  political  life,  our 
social  life,  our  religious  life  spring  from  that  basin ;  but  all 
the  countries  lying  beyond  the  line  of  Alexander's  march — 
India,  China,  and  Japan — for  these  two  thousand  years  have 
developed  a  civilisation  of  their  own,  different  socially, 
different  politically,  different  religiously ;  and  now,  all  of  a 
sudden,  almost  with  the  suddenness  with  which  aviation  has 
come  upon  us,  the  East  and  West  find  themselves,  I  will  not 
say  looking  into  each  other's  eyes,  but  actually  obliged  to 
commingle.  For  two  thousand  years,  one  may  say,  they 
have  lived  apart  as  if  there  were  two  worlds.  For  all  the 
future,  so  far  as  man  can  see,  they  have  got  to  live  together 
in  the  same  world. 

Let  me  try  very  briefly  to  suggest  some  of  the  questions 
involved  in  that  statement.  Shortly  before  I  left  home  I 
met  an  officer  of  the  United  States  Steel  Corporation.  He 
told  me  he  had  recently  seen  at  Hangkow  a  rolling  mill 
worked  by  Chinamen.  He  said  that,  judged  by  the 
amount  of  output,  the  efficiency  was  90  per  cent,  of  that  of 
the  best  American  mills  at  home,  and  the  wages  paid  were 
one-fifth  of  what  were  paid  in  America.  What  does  that 
mean  for  every  industrial  nation,  when  the  Chinese  with  their 
capacity,  and  their  great  industry,  and  their  overwhelming 
numbers,  have  learned  to  manufacture  not  pig-iron  only,  but 
everything  that  the  rest  of  us  manufacture  ?  I  think  it 
means  at  the  very  least  new  problems,  the  magnitude  of 
which  we  cannot  easily  foresee.  You  see  the  first  instinctive 
answer  of  the  West  in  the  attitude  of  the  white  race  all  along 
the  Pacific,  not  in  the  United  States  only,  but  in  Canada, 
Mexico,   South    America,   South    Africa,  and  in   Australia, 


282     ADDRESSES  AT  EVENING  MEETINGS 

They  do  not  want  Asiatic  labour  to  be  introduced.  That  is 
not  because  the  men  of  our  race  despise  the  Asiatics,  it  is 
rather  the  instinctive  action  of  men  who  feel  that  the 
standard  of  life  developed  in  the  West  is  suddenly  put  in 
peril.  There  again  you  can  see  new  opportunities  for 
friction  between  the  nations  of  the  East  and  the  nations  of 
the  West.  If  those  questions,  and  questions  like  them,  are 
going  to  be  met  in  the  light  of  natural  law,  so  that  it  is  to 
be  a  question  of  the  struggle  for  existence  and  the  survival 
of  the  fittest,  I  do  not  wonder  that  men  speak  of  the  Yellow 
Peril.  But  if  we  can  place  side  by  side  with  that  struggle  for 
existence,  as  an  effective  and  working  force,  what  Henry 
Drummond  called  "  the  struggle  for  the  existence  of  the 
other  man," — in  other  words,  if  Christian  Missions  can  carry 
into  those  Oriental  countries  a  really  deep  and  abiding  sense 
that  at  the  heart  of  a  Christian  civilisation,  no  matter  what 
mistakes  it  may  make,  there  is  profound  respect  for  man  just 
because  he  is  man,  and  that  the  Christian  nations  will  unite 
with  the  non-Christian  nations  as  they  are  to-day  in  develop- 
ing, or  in  trying  to  develop,  out  of  this  new  contact,  some- 
thing finer  than  the  world  has  ever  known — then  we  may 
escape  what  otherwise  would  be  assuredly  a  battle  of 
Armageddon,  and  see  a  future  ushered  in  wherein  the  Yellow 
Peril  shall  be  converted  into  a  golden  opportunity  for  the 
cause  of  Truth  and  the  everlasting  brotherhood  of  man. 


THE  CONTRIBUTION  OF  NON-CHRISTIAN 
RACES  TO  THE  BODY  OF  CHRIST 

By  President  TASUKU  HARADA 

Address  delivered  in  the  Assembly  Hall  on  Sunday 
Evening,  \()th  June 

My  Lord,  Ladies  and  Gentlemen, — This  subject  which  I 

have  to  treat  this  evening  calls  for  a  great  deal  of  knowledge, 

insight  and  judgment,  and  a  sympathy  with   all  faiths   and 

ideas  which  are  alien  and  even   antagonistic  to  those  with 

which  we  are  more  familiar.     I  do  not  for  a  moment  assume 

any  large  measure  of  knowledge  or  insight,  but  there  is  one 

thing  1  am  sure  1  have,  and  that  is  a  deep  sympathy  with 

the  non-Christian  faiths  and  the  non-Christian  lands,  because 

I  was  born  and  bred  among  them.      I  owe  more  than  I  can 

adequately    express    to    the    old    faith    and    ideas    for    the 

preparation  of  myself  for  the  acceptance  of  the  Gospel  and 

for  the  enjoyment  of  the  present  Christian  life.     The  world 

is  God's   own :    nothing   exists   separate   from   Him.       Our 

motto  therefore  should  be,  "  Have  we  not  all  one  Father,  has 

not  one  God  created  us,  is  God  the  God  of  the  Jews  only, 

is  not  He  the  God  of  the  nations  also  ?     Yea,  of  the  nations 

also  ! "     The  non-Christian  races  are  no  less  God's  own  than 

the  Christian  races  of  the  present  day.     The  Master  said, 

"Think   not   that  1   am   come   to   destroy   the   law   or  the 

prophets  :    I  am  come  not  to  destroy,  but  to  fulfil."     The 

Body   of  Christ  in  its  true   realisation   will   be   broad   and 

comprehensive,    to    take    in    whatever    is    true    and    good 

wherever  it  may  be  discovered. 

The  word  "  non-Christian  "  is  an  indefinite  term.     It  may 

include  the  larger  proportion  of  mankind,  but  time  will  not 

283 


284     ADDRESSES  AT  EVENING  MEETINGS 

allow  me  to  take  up  all  those  non-Christian  nations.  I  shall 
limit  myself  to  three  of  them  only,  with  which  I  am  more 
or  less  familiar,  and  to  which  I  think  I  am  related,  viz. 
India,  China,  and  Japan.  They  are  the  representatives  of 
the  leading  non-Christian  religions,  Hinduism,  Confucianism, 
Buddhism,  and  Shintoism. 

Let  us  consider  for  a  moment  what  contributions  we  may 
expect  from  these  nations  in  the  upbuilding  of  the  Body  of 
Christ.  India,  I  need  not  tell  you,  is  the  land  of  religions, 
"  the  land  of  the  Vedas,  the  home  of  Brahmanism,  the 
birthplace  of  Buddhism,  the  refuge  of  Zoroastrianism  and 
Mohammedanism."  Nowhere  on  the  face  of  the  world  do 
you  find  a  more  religious  people  than  the  Indians  are. 
Religion  is  the  life  of  the  Indian  people.  No  doubt  their 
religious  ideas  are  full  of  superstitions,  and  the  idea  of  God 
is  phantastic  and  often  non-ethical.  Indians  lack  the 
synthetic  faculty — practicability  is  not  their  characteristic;  but, 
after  all,  the  undeniable  fact  remains  that  the  Indian  race  is 
a  race  with  a  deep  religious  consciousness,  a  feeling  for  the 
unseen,  an  unquenchable  craving  after  something  real  and 
fundamental.  Nothing  short  of  getting  to  the  very  bottom 
of  things  will  satisfy  the  Indian  mind.  Mr.  Slater,  the 
author  of  Higher  Hinduism,  says :  "  Religion  has  been 
an  aspect  of  his  very  existence, — indeed,  to  him  existence 
has  no  other  meaning  than  the  realisation  of  religion." 
Then  he  goes  on  to  say,  "  The  demand  of  the  Indian  heart 
is  for  a  fixed  unchangeable  foundation  on  which  the  soul 
may  rest  amid  the  changes  of  this  world.  The  God  whom 
the  Indian  seeks  and  must  find  is  a  God  who  is  eternal  and 
unchangeable  and  who  abides  in  the  heart,  whose  true  home 
is  the  innermost  soul  of  man."  This  reflective  spirit  of  the 
Indian  race  could  not  but  be  a  substantial  contribution  to 
Christian  life.  When  I  was  in  India  four  years  ago  I  was 
deeply  struck  by  the  intense  spirituality  of  the  Indian 
Christians.  To  commune  with  God  continuously  for  many 
hours  a  day,  or  even  through  the  whole  night  till  the  dawn,  is 
not  considered  extraordinary.  It  is  no  wonder  that  the 
Brahmins  emphasise  the  use  of  Yoga  as  a  means  of  spiritual 
development.      The  highest  state  of  mind  as  signified  in 


PRESIDENT  TASUKU  HARADA  285 

Yoga  is  death  to  self  and  death  to  the  world,  whole-hearted 
surrender  to  the  complete  overcoming  of  the  self.  Does  it 
not  essentially  agree  with  the  Spirit  of  Christ  who  said,  "  If 
any  man  will  come  after  Me,  let  him  deny  himself,  and  take 
up  his  cross  daily,  and  follow  Me"?  India  produced 
Chunder  Sen  and  Mozoomdar,  both  captivated  by  the  life  of 
Christ — though  perhaps  not  to  the  fulness  we  might  wish. 
Professor  Satthianadan,  among  the  Christian  leaders,  a 
philosopher  and  educationist,  whose  untimely  death  four 
years  ago  was  most  lamented ;  the  late  Hon.  K.  C.  Banurji, 
a  scholar,  orator,  and  statesman  ;  Father  Goreh,  a  philosopher 
and  saint ;  and,  besides  them,  a  multitude  of  Christian 
ministers  and  professional  men  and  women  may  stand  side 
by  side  with  the  great  names  of  Christendom,  and  I  believe 
more  and  more  will  arise  in  the  future.  Shall  we  not 
expect  much  from  the  reflective  mind  of  the  Indian 
Christians  ? 

When  we  turn  from  India  to  China  you  will  simply  be 
astonished  by  the  great  contrast  between  them.  The 
Chinese,  if  I  may  be  allowed  to  characterise  them,  are  a 
most  practical  people.  Dr.  Williams  characterised  them  as 
thrifty,  industrial,  and  practical.  Confucianism  may  not  be 
called  a  religion  according  to  the  more  common  definition 
of  that  term.  It  is  a  code  of  morality  for  the  proper  Way 
of  human  life ;  but  after  all,  Confucius  had  the  greatest 
religious  influence  on  the  Chinese  people.  His  whole 
system  is  founded  on  the  idea  of  the  obedience  of  inferior 
to  superior.  For  more  than  two  thousand  years  they  have 
been  trained  under  this  fundamental  idea.  Dr.  Williams 
says  :  "  If  there  be  any  connection  between  their  regard  for 
parent  and  superior,  and  the  promise  attached  to  the  Fifth 
Commandment  that  '  thy  days  may  be  long  in  the  land 
which  thy  God  giveth  thee,'  then  the  long  duration  of  the 
Chinese  people  is  a  stupendous  monument  of  the  good 
effects  of  even  a  partial  obedience  to  the  law  of  God." 
Their  patience  is  another  well-known  characteristic.  Do 
you  not  wonder  at  the  great  crowds  of  Christian  martyrs  at 
th^  time  of  the  Boxer  trouble?  Those  ten  thousand  men, 
women,  arid   children   who    died    in    the    faith    during    the 


286    ADDRESSES  AT  EVENING  MEETINGS 

trouble  stand  as  a  stupendous  witness  to   the  power  of  the 
Gospel  in  Chinese  Christians. 

When  I  come  to  Japan  I  am  able  to  speak  with  a  little 
more  authority.  Of  course  there  is  this  disadvantage  at  the 
same  time,  as  was  well  said  by  an  ancient  writer,  "  One  who 
is  in  the  mountain  cannot  see  the  real  mountain."  I  shall 
simply  point  out  two  of  the  most  important  characteristics. 
The  loyalty  of  the  Japanese  will  be  recognised  by  all. 
Their  patriotism  and  loyalty  to  the  Emperor  are  unbounded. 
It  must  be  said  that  the  spirit  of  loyalty  and  the  spirit  of 
patriotism  have  been  greatly  developed  since  the  Restora- 
tion and  Japan's  intercourse  with  foreign  nations.  The 
dauntless  courage  exhibited  at  Port  Arthur,  and  the  bravery 
shown  throughout  the  war  with  China  and  Russia,  must  be 
taken  as  some  of  the  expressions  of  their  patriotic  spirit  and 
loyalty.  Professor  Royce  of  Harvard  University  defines  loyalty 
as  follows  :  "  Loyalty  is  the  will  to  believe  in  something 
eternal  and  to  express  that  belief  in  the  practical  life  of  a 
human  being."  Is  not  such  a  loyalty  a  religious  virtue? 
Would  you  not  think  that  the  Body  of  Christ  could  be 
enriched  by  the  intense  spirit  of  loyalty  of  the  Japanese  ? 
Take,  for  example,  Dr.  Neesima.  A  truer  patriot  it 
would  be  hard  to  find.  When  he  was  in  Northfield  in 
America  on  his  second  visit  to  the  States,  Mr.  D.  L. 
Moody  asked  the  congregation  to  pray  for  him,  and  he  at 
once  protested — "  Not  for  me,  not  for  me,  but  for  Japan." 
He  used  to  tell  us  boys,  "  We  want  you  to  be  men  willing 
to  live  and  die  for  the  sake  of  jw/r  country ^  The  late  Hon 
T.  Miyoshi,  chief  justice,  and  the  late  Hon.  K.  Kataoka, 
the  Speaker  of  the  House  of  Parliament  for  more  than  ten 
years,  and  the  late  Admiral  Serata  are  the  type  of  Christians 
who  have  shown  their  loyalty  to  their  faith  as  well  as  to 
their  country. 

I  should  mention  in  the  second  place,  and  lastly,  the 
Japanese  worship  of  ancestors  and  great  men  and,  I  must 
add,  great  women.  The  greatest  ancestor  of  the  Japanese 
imperial  dynasty  is  a  woman  who  has  been  worshipped  as 
the  Great  Heaven-Shining  Goddess.  The  spirit  of  hero- 
worship  may  be  a  fruit  of  Shintoism  fostered  by  the  teaching 


PRESIDENT  TASUKU  HARADA  287 

of  Confucius.  I  do  not  believe  in  ancestor  worship,  but  I 
do  believe  in  paying  veneration  to  ancestors  and  to  great 
men.  The  admiration  of  great  characters  is  a  prominent 
Japanese  characteristic,  and  is  a  most  influential  factor  for 
the  maintenance  of  a  high  standard  of  morality.  Japanese 
history  is  not  lacking  in  men  of  character  as  well  as  men  of 
learning  and  culture  through  centuries  of  peace  and  war. 
They  are  enshrined  in  all  parts  of  Japan,  but  their  admira- 
tion is  not  hmited  by  national  boundaries.  Since  I  came 
to  Edinburgh  I  have  read  an  account  of  the  memorial 
services  for  your  late  august  and  beloved  King  Edward  held 
in  Tokyo  and  Kobe  and  other  centres  in  Japan.  In  the 
Cathedral  in  Tokyo,  where  the  English  service  was  held, 
there  were  present  the  Crown  Prince  of  Japan  and  the 
Crown  Princess,  as  the  representatives  of  the  Emperor  and 
Empress  respectively.  Besides  them  there  were  eight  royal 
princes  with  their  princesses,  the  members  of  the  Cabinet, 
the  chief  officers  of  the  army  and  navy,  leading  statesmen 
and  representatives  of  various  associations  and  unions, 
about  three  hundred  in  all.  On  the  20th  of  May,  the  day 
of  the  funeral,  it  is  said  that  all  the  shops,  except  a  few 
minor  houses  in  the  city  of  Kobe,  were  closed,  and  the 
whole  city  expressed  mourning  for  the  occasion.  Would 
you  believe  that  this  could  be  where,  only  forty  years  ago, 
the  religion  of  Jesus  was  forbidden  on  pain  of  death  ?  A 
more  remarkable  thing  than  that,  it  seems  to  me,  is  that  a 
memorial  service  was  held  in  the  largest  Buddhist  temple  in 
Tokyo.  The  service  was  conducted  by  the  High  Abbot, 
with  seventy  or  more  priests  assisting.  There  was  a  tablet 
for  the  late  King  placed  upon  the  altar  and  worshipped  by 
the  Abbot  and  the  other  priests,  as  well  as  by  the  audience. 
I  suppose  King  Edward  is  the  first  Christian  saint  ever  wor- 
shipped in  a  Buddhist  temple.  This  shows  the  Japanese 
regard  for  a  great  person,  disregarding  racial  and  even 
religious  distinctions.  Japan  that  produced  Nichiren  and 
Shinran,  religious  reformers,  Hideyoshi  and  lyeyasu,  states- 
men, Nakae  and  Ninomiya,  educationists,  cannot,  I  believe, 
fail  to  Contribute  Christian  leaders  for  the  future  Church  of 
Christ. 


?88    ADDRESSES  AT  EVENING  MEETINGS 

In  the  description  of  the  various  national  and  racial 
characteristics  I  have  not  mentioned  any  of  their  defects 
and  errors,  because,  with  Carlyle,  I  am  a  "  firm  believer  in 
the  maxim  that  for  right  judgment  of  any  man  or  thing 
it  is  useful,  nay  essential,  to  see  his  good  qualities  before 
pronouncing  on  his  bad." 

If  I  had  time  I  might  say  something  about  the  Koreans 
and  the  Africans,  and  the  people  of  Polynesia.  I  am  sure 
they  will  one  and  all  contribute  something  to  the  glory  of 
Christ.  Mr.  Slater,  whom  I  quoted  before,  says  that  "  the 
West  has  to  learn  from  the  East,  and  the  East  from  the 
West.  It  is  no  accident,  but  a  Divine  purpose,  that  has 
brought  East  and  West  together  so  that  each  may  recognise 
the  other's  strength  and  each  understand  and  appreciate  the 
other's  best  ideals."  Just  as  the  religion  of  Christ  triumphed 
over  the  religion  of  Rome,  not  by  destroying,  but  by  absorb- 
ing all  that  was  valuable  in  the  older  faith,  so  the  appropria- 
tion of  all  that  the  ancient  culture  of  the  Orient  can 
contribute  will  be  for  the  Glory  of  God,  our  Father,  and  of 
our  common  Lord  and  Saviour,  Jesus  Christ. 


THE  PROBLEM  OF  CO-OPERATION 
BETWEEN  FOREIGN  AND  NATIVE 
WORKERS 

I. 

By  the  Rt.  Rev.  BISHOP  ROOTS 

Address  delivered  in  the  Assembly  Hall  on  Monday 
Evening,  20th  June 

Let  me  ask  you  first  of  all,  what  is  the  problem  of  co- 
operation between  native  and  foreign  workers  ?  It  is  the 
problem  as  to  how  and  when  the  foreign  workers  and  foreign 
Church  may  rightly  turn  over  their  responsibilities  and  work 
to  the  native  workers  and  native  Church.  That  is  the 
problem  and  the  answer  is,  in  general  terms  :  Just  so  soon 
and  so  Jar  as  the  native  workers  and  the  native  Church  are 
able  to  sustain  that  responsibility  and  do  that  work.  And  we 
give  this  answer  because  our  aim  throughout  our  missionary 
work  is,  or  ought  to  be — and  I  believe  more  than  ever  from 
the  expressions  we  have  heard  in  this  Conference,  that  our 
aim  is — to  develop  the  native  workers  in  the  native  Church 
so  completely  that  they  may,  as  far  as  possible,  take  charge 
of  all  the  Christian  work  in  their  own  land ;  and  when  this 
stage  has  been  reached  the  presence  of  the  foreigner  and 
the  foreign  worker  will  be  unnecessary  and  they  should  with- 
draw entirely.  But  why  do  we  have  specially  at  this  time 
to  consider  this  problem  ?  It  is  because  the  earliest  stage 
of  mission  work  has  in  most  countries  passed,  while  the  final 
stage  has  not  yet  been  reached.  The  native  workers  and 
the  native  Church  are  no  longer  infants,  neither  are  they 
COM.  IX. — 19 


290    ADDRESSES  AT  EVENING  MEETINGS 

fully  grown ;  but  they  are  in  that  most  perplexing  of  all 
stages,  whether  of  the  individual  or  of  the  corporate  life,  the 
stage  of  adolescence. 

It  is  hardly  possible  to  deal  with  the  problem  on  general 
principles  alone.  I  think  that  the  principles  involved  in  the 
aim  above  stated  are  sound,  but,  as  is  always  the  case,  the 
point  of  the  principle  is  in  its  application.  The  scope  of 
what  I  wish  to  say  is  therefore  not  world-wide,  but  it  is 
limited  to  China  only,  and  that  from  the  foreign  missionary's 
point  of  view.  It  would  be  presumption  or  affectation  for 
me  to  attempt  anything  else.  In  the  next  World  Missionary 
Conference  we  look  forward  with  confidence  and  great  joy 
to  hearing  this  subject  treated,  not  simply  from  the  foreigner's 
point  of  view  as  I  must  treat  it,  but  also,  though  of  course 
not  solely,  from  the  Chinese  point  of  view.  One  further  pre- 
liminary remark  with  regard  to  the  terminology  of  this  subject 
as  it  appears  on  this  evening's  paper.  Should  we  speak 
of  our  Chinese  fellow  workers  as  native  workers  ?  Although 
that  may  be  right  elsewhere,  I  am  convinced  that  we  had 
better  not  use  the  term  "  native  "  in  speaking  of  the  Chinese 
people. 

Let  us  consider  first  of  all  what  signs  there  are  showing 
that  the  stage  of  adolescence  has  been  reached  in  China. 
The  first  of  these  signs  is  the  grovvth  of  the  national  spirit. 
Ten  years  ago  a  national  spirit  in  China  was  hardly  known, 
but  now  throughout  the  length  and  breadth  of  China  there 
is  an  enthusiasm  which  the  old  China  never  knew.  Further- 
more, we  find  that  in  many  of  the  most  serious-minded 
Christian  young  men  patriotism  operates  as  a  twin  motive 
with  the  love  of  Christ  and  His  Church,  leading  them  to 
offer  themselves  for  the  work  of  the  Christian  ministry.  In 
the  second  place  we  find  this  sign,  a  wonderful  development 
of  our  Chinese  staff  of  workers,  and  of  Chinese  ability  within 
the  Christian  Church.  This  ability  of  Chinese  Christians 
is  one  of  the  most  significaiit  signs  of  the  times.  Chinese 
Christians  of  ability  arc  in  the  greatest  possible  demand 
wherever  they  can  be  secured — in  Government  ser\-ices,  in 
private  families,  and  in  positions  of  great  commercial  re- 
sponsibility and  trust.     The  salaries  which  are  being  offered 


RT.  REV.  BISHOP  ROOTS  291 

to  these  young  Christian  Chinese  prove  that  in  the  eyes  of 
their  countrymen  they  take  a  foremost  place  in  the  Hfe  of 
the  country.  In  the  third  place,  we  find  everywhere  in 
China  an  enthusiasm  for  any  organisation  which  tends  to 
develop  the  Chinese  Church.  For  example,  that  which 
called  forth  the  greatest  enthusiasm  in  the  meeting  of  the 
Anglican  Conference  in  Shanghai  in  the  spring  of  1909  was 
the  proposal  to  adopt  the  name  "  The  Chinese  Church  "  for 
the  Anglican  communion  in  China,  a  name  not  ecclesiastical 
but  patriotic.  Another  indication  of  this  enthusiasm  is  found 
in  the  success  which  the  Young  Men's  Christian  Association, 
more  than  any  other  Christian  organisation  in  China,  has 
had  in  rousing  an  active  and  liberal  spirit  amongst  Christian 
workers  and  young  Christians.  I  believe  that  this  is  due 
to  the  fact  that  it  offers  to  Chinese  young  men  an  opportunity 
to  show  their  patriotism  and  their  Christianity  at  the  same 
time.  These  three  indications  all  point  to  a  demand  for 
the  transfer  of  more  responsibility  to  Chinese  shoulders. 
Let  me  add  that  these  signs  of  growth,  although  they  lead 
us  into  great  perplexity,  are  a  cause  not  for  discouragement 
but  for  the  most  profound  congratulation. 

Passing  now  from  these  signs,  showing  that  the  stage  of 
advanced  adolescence  has  been  reached  in  the  Chinese 
Church,  let  us  ask  ourselves  what  need  there  is  to  recognise 
Chinese  leadership  more  fully.  In  the  first  place,  we  need 
to  recognise  Chinese  leadership  more  fully  than  has  yet  been 
done  in  the  authoritative  councils  of  the  Church,  whether 
conferences  or  synods,  or  representative  assemblies,  or  what- 
ever we  call  them.  Further — and  here,  it  seems  to  me,  is 
in  many  respects  the  crucial  point  at  the  present  moment  in 
the  Church  of  China — we  need  to  recognise  Chinese  leader- 
ship more  fully  upon  the  staffs  of  salaried  workers,  pastors, 
teachers  and  physicians.  We  must  place  on  these  staffs  of 
Chinese  workers,  the  ablest  Chinese  Christians.  These 
Christians,  Vv'ho  are  being  called  for  in  the  Government 
service,  should  be  claimed  first  of  all  by  the  Christian 
Church.  They  should  not  be  allowed,  because  they  have 
no  place,  or  are  not  v.'elcome  for  any  reason  whatever,  to 
use  their    energies  outside  the  Church.     They  are  needed 


292     ADDRESSES  AT  EVENING  MEETINGS 

in  the  Church  more  than  anywhere  else  in  their  country. 
And  in  order  to  secure  these  ablest  Christian  young  men  for 
the  service  of  the  Church,  we  need  to  see  first  of  all  that 
their  salaries  are  not  too  small.  It  is  not  right  for  us  to 
claim  the  services  of  Chinese,  willing  men  of  ability  in  the 
Christian  Church,  at  salaries  which  do  not  give  them  sufficient 
to  live  upon  honourably  and  in  accordance  with  that  state 
of  life  to  which  they  have  been  developed  by  our  labours. 
Perhaps  even  more  important  than  this  is  the  need  to  see 
that,  once  within  the  employment  of  the  Church,  these 
willing  men  of  ability  are  given  ample  scope  for  their  powers 
in  preaching,  in  pastoral  work,  in  the  administration  and 
government  of  the  Church.  Furthermore,  we  need  to  see 
that  these  young  men  of  ability  within  the  Church — I  am 
thinking  now  especially  of  young  deacons,  clergymen — are 
given  also  opportunity  of  further  study  and  self-development. 
I  believe  nothing  will  more  readily  repay  the  Christian 
Church  than  to  give  these  young  men,  when  they  are  proving 
to  be  men  of  true  Christian  ambition,  every  opportunity  to 
develop  to  the  very  utmost  their  powers  of  mind  and  heart 
and  soul. 

Now,  if  this  is  all  true,  we  come  to  the  last  point.  What 
is  the  place  of  the  foreign  workers  ?  I  believe  at  the  present 
time  the  position  of  the  foreign  missionary  in  China  to  be 
first  of  all  that  of  preacher  and  teacher.  It  has,  I  believe, 
been  truly  said  that  every  missionary  should  be  an  evangel- 
istic missionary.  This  is  a  sweeping  statement  which  should, 
in  my  humble  opinion,  be  paralleled  by  another  equally 
sweeping  statement,  namely,  that  every  missionary  should 
also  be  a  teacher.  I  am  sure  those  of  you  who  have  read 
the  Reports  carefully  will  have  seen  how  insistently  in  nearly 
every  one  of  them  the  responsibility  of  the  missionary  to  be 
a  teacher  is  emphasised.  That  is  why  we  say  that  mis- 
sionaries should  be  given  more  training  in  the  art  of  teaching. 
Whatever  they  are  to  be — teachers,  preachers,  physicians 
even — they  should  be  trained  in  the  art  of  teaching.  It  is 
absolutely  necessary  that  the  missionary  understands  the 
work  of  teaching,  the  supreme  element  in  which  is  not 
technicality,  but  which  requires  the  use    of  every  art   and 


RT.  REV.  BISHOP  ROOTS  293 

device,  along  with  the  prompting  of  a  heart  full  of  confidence 
and  love.  It  seems  to  me  that  the  first  ofifice  of  the  mis- 
sionary to  be  handed  over  to  Chinese  leadership  is  that  of 
the  teacher.  The  Chinese  Christian  teacher  will  come,  not 
as  a  foreigner,  but  as  one  who  has  lived  his  life  in  China, 
who  knows  and  loves  and  honours  the  Chinese  people,  and 
who  approaches  every  problem  with  an  open  mind,  and  with 
a  mind  full  of  sympathy.  It  is  the  business  of  the  Christian 
Church  at  home  to  say  that  its  missionaries  in  China  shall 
produce  such  teachers  from  among  the  Christian  Chinese. 

But  the  missionary  in  China  must  not  be  simply  preacher 
and  teacher.  He  must  realise  always  that  he  stands,  at  any 
rate  for  the  present,  as  Mediator  with  the  Church  universal ; 
and  foreign  workers  must  never  withdraw  from  China  until 
there  are  Chinese  workers  able  in  their  own  persons  to 
maintain  touch  with  the  universal  Church.  We  must  never 
think  of  leaving  the  Chinese  Church,  however  it  may  develop 
in  independence  and  power,  until  we  have  first  developed 
that  contact  with  the  universal  Church. 

Finally,  I  come  to  the  most  solemn  thought  that  can 
possibly  come  to  our  minds,  namely,  that  we  in  China,  either 
personally  or  by  our  representatives,  are  considered  as  the 
embodiment  of  the  Christian  life.  We  stand  truly  in  the 
place  of  Christ  before  this  wonderful  people.  We  stand 
with  all  the  richness  of  our  inheritance  from  a  Christian 
past.  We  stand  in  a  position  of  peculiar  responsibility, 
because,  while  living  in  China,  we  are  free  from  local 
influences  which  frequently  tend  to  obscure  the  moral  and 
spiritual  vision  of  Chinese  workers.  Our  sense  of  responsi- 
bility to  the  Chinese  finds  its  expression  in  the  words  of  St. 
Paul  to  the  Galatians  :  "  My  little  children,  of  whom  I  am 
in  travail  until  Christ  be  formed  in  you."  Is  Christ  formed 
in  us  ?  Is  He  formed  in  the  Home  Church  ? — for  ultimately 
the  relation  of  which  we  are  speaking  is  not  a  relation  between 
worker  and  worker,  it  is  a  relation  between  Church  and 
Church,  between  the  Church  of  our  land  and  the  Church  of 
China.  It  is  our  responsibility  to  lead  the  Chinese  Church, 
directly  or  indirectly,  so  long  as  we  retain  real,  intellectual, 
moral  and  spiritual  power  for  leadership. 


THE  PROBLEM  OF  CO-OPERATION 
BETWEEN  FOREIGN  AND  NATIVE 
WORKERS 

II. 

By  the  Rev.  PRESIDENT  K.  IBUKA 

Address  delivered  in  the  Assembly  Hall  07i  Monday 
Evening,  loth  June 

The  history  of  the  introduction  of  Christianity  into  a  non- 
Christian  country  may  be  divided  into  three  periods. 
During  the  first  period,  from  the  very  nature  of  the  case, 
the  influence  of  the  missionary  is  nearly,  if  not  quite, 
predominant.  The  third  period  begins  when  the  Church  is 
firmly  established,  when  it  is  sufficiently  equipped  with  the 
institutions  necessary  to  its  vigorous  maintenance  and 
advance,  and  when  foreign  missions  have  given  place  to 
home  missions  in  strength.  The  second  period  is  the 
intermediate  one  :  the  period  when  the  missions  and  the 
Church,  co-workers  for  a  common  end,  are  active  organisa- 
tions standing  side  by  side,  distinct  from  one  another,  yet  in 
many  ways  closely  related.  During  this  period  practical 
questions  of  great  importance  and  no  little  difficulty  are 
certain  to  arise.     This  is  the  period  now  present  in  Japan. 

I  know  very  well  that  circumstances  alter  cases ;  and  that 
right  answers  in  Japan  may  be  wrong  answers  elsewhere. 
To  which  I  will  add  that  right  answers  somewhere  else  may 
be  wrong  answers  in  Japan.  But  the  best  contribution  that 
I  can  make  to  the  discussion  is  to  select  a  few  questions 

that  have  come  up  in  Japan,  and  to  give  a  brief  account  of 

294 


REV.  PRESIDENT  K.  IBUKA  295 

them — questions  that  have  come  up  between  the  Church  of 
Christ  in  Japan  and  the  missions  related  to  it,  but  which 
sooner  or  later  are  likely  to  come  up  in  other  countries  also, 
if  they  have  not  already  done  so.  The  precise  forms  in 
which  they  will  present  themselves  will  no  doubt  differ. 
They  will  probably  be  chiefly  determined  by  ecclesiastical 
and  national  characteristics  and  tendencies.  But  in  some 
form  or  other  such  questions  will  surely  arise  in  every 
country  as  the  Churches  in  those  countries  come  to  self- 
consciousness  as  Churches,  and  as  Churches  of  the  countries 
in  which  they  are  planted. 

I  have  just  referred  to  the  Church  of  Christ  in  Japan. 
That  is  the  Church  of  which  I  am  a  minister ;  and  to  make 
what  I  am  to  say  clear  without  explanations  in  passing,  I 
should  say  this  by  way  of  preface.  In  its  organisation  the 
Church  of  Christ  in  Japan  is  Presbyterian ;  and  it  belongs 
to  the  Alliance  of  Presbyterian  and  Reformed  Churches. 
It  was  founded  by  the  missionaries  of  the  Presbyterian 
Church  in  the  U.S.A.,  the  Reformed  Church  in  America, 
and  the  United  Presbyterian  Church  of  Scotland.  For 
many  years  all  the  missions  of  Presbyterian  and  Reformed 
Churches  in  Japan  have  been  closely  related  to  it,  and  have 
laboured  together  for  its  establishment.  In  many  ways  this 
has  been  of  great  advantage.  To  say  nothing  more,  it  is 
manifestly  far  better  to  establish  in  Japan  one  strong 
Church  Presbyterian  in  polity  than  a  number  of  feeble  ones. 
Obviously,  however,  when  questions  arise,  it  is  much  easier 
to  come  to  agreement  with  one  party  than  with  four  or  five. 
And,  finally,  it  is  not  unbecoming,  I  think,  for  me  to  say 
that  the  Church  has  found  it  much  more  difificult,  at  times, 
to  persuade  some  of  the  missions  to  look  at  things  from  its 
point  of  view  than  others. 

I.  The  Question  of  the  Creed  of  the  Church 

If  Jude,  the  brother  of  James,  was  inspired  when  he 
exhorted  his  readers  to  contend  earnestly  for  the  faith  which 
was  once  for  all  delivered  to  the  saints,  the  question  of  the 
creed  of  a  Church  cannot  be  one  of  slight  importance.     Nor 


296     ADDRESSES  AT  EVENING  MEETINGS 

is  it  strange  that  missionaries  of  Presbyterian  and  Reformed 
Churches,  more  than  thirty  years  ago,  when  the  Church  of 
Christ  in  Japan  was  to  be  fully  organised,  should  propose 
that  it  adopt  as  its  Standards  of  Doctrine  the  Doctrinal 
Standards  of  their  own  Churches,  namely,  the  Westminster 
Confession,  the  Canons  of  the  Synod  of  Dort,  the  Shorter 
and  Heidelberg  Catechisms. 

The  little  group  of  Christians  which  formed  the  beginnings 
of  the  Church,  and  of  which  I  myself  was  one,  had  formed  a 
simple  Confession  of  its  own.  Very  simple,  and  no  doubt 
very  crude,  but  really  a  confession  of  its  faith ;  and  it  was 
very  reluctant  to  exchange  it  for  an  elaborate  system,  of 
theology  with  which  it  was  very  imperfectly  acquainted, 
however  excellent  the  system  might  be.  I  do  not  mean  to 
say  that  those  Standards  were  imposed  upon  the  Church  by 
the  missionaries;  but  it  is  certainly  true  that  they  were 
accepted,  not  cordially  and  of  choice,  but  simply  out  of 
deference  to  the  judgment  and  wishes  of  the  missionaries,  to 
whom  so  much  was  due. 

Two  or  three  years  afterwards  a  proposition  was  made  to 
drop  the  Westminster  Confession  and  Canons  of  the  Synod 
of  Dort,  thus  limiting  the  Standards  to  the  Catechisms. 
Perhaps  it  is  proper  for  me  to  say  that  the  proposition  was 
introduced  by  myself  But  a  number  of  the  missionaries 
were  opposed ;  the  matter  was  left  ifi  statu  quo ;  and  no 
change  was  made  for  some  ten  years  more,  when  the  Synod 
which  revised  the  Constitution  met.  Then  a  new  Con- 
fession of  Faith  was  adopted. 

"The  situation  in  1890  (says  Dr.  Imbrie,  a  missionary  of 
the  Presbyterian  Church  in  the  U.S.A.)  was  this  : — 

"  The  two  Catechisms  had  been  widely  taught,  and  a  com- 
mentary on  one  of  them  was  in  general  use ;  but  the  West- 
minster Confession  had  failed  to  gain  a  hold,  and  the  Canons 
of  the  Synod  of  Dort  we.re  hardly  known  by  name.  The 
leaders  of  the  Church  were  now  older  in  years  and  experi- 
ence ;  and  with  most  of  them  the  feeling  had  strengthened 
with  the  years  that  no  one  of  the  Standards  was  the 
Confession  of  Faith  adapted  to  the  requirements  of  a 
Church    in    Japan.       Some    were    in    favour    of   writing    a 


REV.  PRESIDENT  K.  IBUKA  297 

new  Confession,  but  the  difficulties  in  the  way  of  that  were 
obvious. 

"When  the  Synod  met,  a  resolution  was  introduced 
making  the  Apostles'  Creed  the  Confession  of  the  Church ; 
and  then  followed  a  memorable  discussion.  The  argument 
in  favour  of  the  Apostles'  Creed  was  this  : — 

".  .  .  .  The  Church  in  Japan  is  face  to  face  with  Budd- 
hism, Confucianism,  and  Agnosticism.  Its  Confession 
should  therefore  set  forth  the  great  essential  truths  of 
historical  Christianity;  but  it  should  not  be  a  symbol 
dividing  those  who  worship  Christ  as  Teacher,  Master, 
Saviour,  and  Lord.  The  Apostles'  Creed  meets  these 
conditions.  It  is  brief  and  simple ;  it  is  a  Confession  for 
ministers  and  people  alike ;  it  proclaims  the  essential  facts 
of  Christianity;  and  it  is  the  Confession  of  Faith  of  the 
Universal  Church.  That  was  the  argument  in  favour  of  the 
Apostles'  Creed.     The  argument  in  reply  was  this  : — 

"  Admitting  the  duty  of  a  Church  to  adopt  a  Confession 
suited  to  its  own  needs,  admitting  also  that  so  much  may  be 
said  in  favour  of  the  Apostles'  Creed,  it  still  remains  true 
that  the  Apostles'  Creed  alone  does  not  meet  the  needs  of 
the  Church  of  Christ  in  Japan  to-day.  There  are  truths  of 
transcendent  importance  which  are  contained  in  it,  if  at 
all,  only  by  implication  :  the  atonement,  justification  and 
sanctification  in  Christ,  the  need  of  the  regenerating  grace 
of  the  Spirit,  the  supremacy  of  the  Scriptures.  These  are 
vital  truths  which  are  denied  in  Japan  to-day ;  and  they 
should  be  proclaimed  in  the  Confession  of  the  Church. 

"  In  the  afternoon  of  the  second  day  further  discussion 
was  postponed,  and  all  sat  down  together  at  the  table  of  the 
Lord.  The  next  morning  a  Confession  was  presented  for 
consideration.  In  form  it  was  the  Aposdes'  Creed  which 
so  many  desired,  with  an  introductory  statement  containing 
the  truths  which  it  was  generally  agreed  called  for  confession. 
On  hearing  it  read,  one  after  another  expressed  approval. 
It  was  then  copied  on  large  sheets  of  paper  and  tacked  on 
the  wall  behind  the  pulpit,  so  that  all  might  study  it.  This 
went  on  for  two  hours  ;  and  then  the  Confession  was  adopted 
with  deep  feeling. 


298     ADDRESSES  AT  EVENING  MEETINGS 

"  It  had  been  a  time  of  great  anxiety.  Some  had  feared 
the  discussion  would  end  in  schism ;  and  the  relief  that 
followed  a  unanimous  decision  can  easily  be  understood. 
The  Moderator  gave  thanks  from  a  full  and  overflowing 
heart.  Sobbing  was  heard  all  over  the  room.  Tears  of 
sorrow  were  exchanged  for  tears  of  joy." 

The  Confession  is  so  brief  that  I  will  read  it — 

"The  Lord  Jesus  Christ,  whom  we  worship  as  God,  the 
Only  Begotten  Son  of  God,  for  us  men  and  for  our  salvation 
was  made  man  and  suffered.  He  offered  up  a  perfect 
sacrifice  for  sin  ;  and  all  who  are  one  with  Him  by  faith 
are  pardoned  and  accounted  righteous ;  and  faith  in  Him. 
working  by  love  purifies  the  heart. 

"The  Holy  Ghost,  who  with  the  Father  and  the  Son  is 
worshipped  and  glorified,  reveals  Jesus  Christ  to  the  soul ; 
and  without  His  grace  man  being  dead  in  sin  cannot  enter 
the  Kingdom  of  God.  By  Him  the  prophets  and  apostles 
and  holy  men  of  old  were  inspired ;  and  He,  speaking  in 
the  Scriptures  of  the  Old  and  New  Testaments,  is  the 
supreme  and  infallible  Judge  in  all  things  pertaining  to  faith 
and  living. 

"  From  these  Holy  Scriptures  the  ancient  Church  of  Christ 
drew  its  confession  ;  and  we,  holding  the  faith  once  delivered 
to  the  saints,  join  in  that  confession  with  praise  and  thanks- 
giving." 

Then  follows  the  Apostles'  Creed. 

II.  The  Question  of  Co-operation 

If  the  importance  of  a  question  may  be  measured  by  the 
feeling  which  it  excites,  the  controversy  it  calls  out,  and  the 
difficulty  attending  its  settlement,  this  is  by  far  the  most 
important  question  which  the  Church  of  Christ  in  Japan 
and  the  missions  related  to  it  have  ever  had  to  face.  For 
fifteen  years  it  has  appeared  and  reappeared  ;  and  for  three 
or  four  years  it  has  been  engrossing.  It  would  be  quite 
impossible  in  the  time  at  my  disposal  for  me  to  give  its 
history,  which  is  highly  complicated,  or  to  set  it  forth  in 
detail.      AH    that   I   can   attempt   to  do  is    to    define    the 


REV.  PRESIDENT  K.  IBUKA  299 

question  clearly ;  to  speak  of  it  in  general ;  and  to  state  the 
conclusion  at  last  reached,  and  which  it  is  hoped  will  work 
out  satisfactorily. 

The  missions  of  the  Presbyterian  and  Reformed  Churches 
in  Japan,  for  more  than  thirty  years,  have  had  for  their  title, 
"  The  Missions  Co-operating  with  the  Church  of  Christ  in 
Japan."  In  the  broad  sense  of  the  word  they  have  always 
been  co-operating  missions ;  and  for  that  co-operation  the 
Church  always  has  and  always  will  cordially  own  itself  a 
debtor.  But  the  word  co-operation  in  the  present  question, 
for  historical  reasons  which  I  cannot  now  take  time  to  give, 
is  used  in  a  particular  and  closely  restricted  sense.  Unless 
this  is  clearly  understood  everything  will  be  in  a  maze. 

The  word  co-operation  as  used  in  connection  with  this 
question  means  co-operation  in  administration.  Or  to  be 
still  more  definite  it  means  an  equal  share  in  the  general 
care  or  supervision  of  a  certain  kind  of  evangelistic  work 
carried  on  by  the  missions  related  to  the  Church.  Note 
carefully  that  I  say  "  a  certain  kind  of  evangelistic  work." 
For  this  is  a  most  important  limitation. 

Missionaries  do  much  and  highly  valuable  evangehstic 
work  that  may  be  described  as  purely  personal;  a  work 
of  the  individual  for  the  individual.  They  visit  in  hospitals 
and  in  private  houses ;  they  have  visitors  who  come  to  their 
homes  for  Christian  conversation ;  they  distribute  Christian 
literature ;  they  give  instruction  in  the  Scriptures  to  various 
classes — students,  soldiers,  and  others ;  they  hold  meetings 
regularly  in  public  places ;  they  make  evangelistic  tours. 
With  evangelistic  work  of  this  kind — /.>?.,  work  of  the 
individual  for  the  individual,  apart  both  in  fact  and  in 
purpose  from  anything  of  the  nature  of  ecclesiastical 
organisation — the  question  of  co-operation  has  nothing  to 
do. 

But  the  missionaries  of  the  Presbyterian  and  Reformed 
Churches  are  closely  and  peculiarly  related  to  the  Church  of 
Christ  in  Japan.  From  the  beginning  they  have  been  of 
their  own  choice  either  full  or  associate  members  of  its 
Presbyteries.  It  is  only  recently  and  as  an  outcome  of  this 
question  of  co-operation  that  a  number  of  them  have  ceased 


300     ADDRESSES  AT  EVENING  MEETINGS 

to  be  such  members.  And  a  most  important  part  of  their 
evangehstic  work  has  been  and  will  continue  to  be  the 
formation  of  companies  of  Christians  with  the  express  pur- 
pose of  building  them  up  as  congregations,  eventually  to  be 
organised  as  churches,  of  the  Church  of  Christ  in  Japan. 
The  phrase  which  has  come  into  use  to  describe  evangehstic 
work  of  this  kind  is  work  done  by  the  mission  "  within  the 
Church  or  in  connection  with  it."  And  it  is  with  work  of 
this  kind,  and  this  kind  only,  that  the  question  of  co-opera- 
tion has  to  do. 

But  what  is  meant  "  by  an  equal  share  in  the  general  care 
or  supervision  "  of  this  kind  of  work  ?  By  an  equal  share 
is  meant  that  the  general  care  shall  be  exercised  by  a  Joint- 
Committee  composed  of  equal  numbers  of  missionaries 
chosen  by  the  mission,  and  of  Japanese  ministers  or  elders 
chosen  by  a  Presbytery,  or  the  Board  of  Missions  of  the 
Church.  And  what  is  meant  by  general  care  or  supervision  ? 
It  does  not  mean  that  missionaries  in  evangehstic  work  are 
to  be  set  aside  and  left  without  duties  of  their  own.  What 
it  means  is  perfectly  clear  from  all  the  plans  of  co-operation 
that  have  been  agreed  upon  and  are  now  in  operation. 
General  care  includes  four  things — (i)  The  Joint-Committee 
shall  decide  regarding  the  places  to  be  occupied.  (2)  It 
shall  appoint  the  Japanese  evangelists  to  be  employed.  (3) 
It  shall  prepare  annually  estimates  of  the  funds  which  it 
regards  as  necessary  for  the  work  of  which  it  has  the  general 
care ;  these  estimates  to  be  forwarded  through  the  mission 
to  its  Board.  (4)  Subject  to  the  appropriations  of  the 
Board,  it  shall  determine  the  salaries  to  be  paid  to  Japanese 
evangelists  and  the  amount  of  aid  to  be  given  to  congrega- 
tions under  its  care.  This  is  what  is  meant  by  general  super- 
vision. The  immediate  or  particular  supervision  remains 
with  the  missionary  unless  the  mission  prefers  to  relegate  it 
to  the  Joint-Committee.  Or,  as  it  is  expressed  in  one  of  the 
agreements  now  in  operation,  "  The  executive  responsibilities 
of  the  work  shall  be  exercised  by  the  members  of  the  Joint- 
Committee  appointed  by  the  mission." 

I  have  already  said  that  the  question  has  been  before  the 
Church  and  the  missions  off  and  on  for  fifteen  years,  and 


REV.  PRESIDENT  K.  IBUKA  301 

that  for  several  years  it  has  been  acute.  I  will  now  try  to 
state  the  arguments  pro  and  con  as  fairly  as  I  can. 

The  argument  of  those  opposed  to  co-operation  is  this : — 
The  missions  related  to  the  Church  have  for  many  years 
co-operated  with  it  much  to  its  advantage.  They  are  now 
no  less  devoted  to  its  interests  than  they  have  always 
been ;  and  there  is  no  good  reason  why  they  should  be 
asked  to  co-operate  in  this  restricted  sense  of  the  word. 
To  relegate  this  general  supervision  to  a  joint-committee, 
even  though  the  committee  be  composed  of  missionaries 
and  Japanese  in  equal  numbers,  is  to  curtail  the  inde- 
pendence of  the  missions  in  the  management  of  their 
affairs.  The  funds  expended  in  this  work  all  come  from 
Churches  in  America ;  the  missions  are  the  representatives 
of  those  Churches,  and  as  such  representatives  should 
have  exclusive  control  in  the  administration  of  such  funds. 
The  Japanese  ministers  or  elders  who  would  be  appointed 
to  serve  on  the  joint-committees  are  pastors,  or  teachers, 
or  editors,  or  other  busy  men  in  other  callings  of  life. 
They  have  not  the  time  at  their  disposal  that  is  necessary 
for  the  due  performance  of  the  duties  required ;  and  even 
if  they  had  the  time,  they  are  not  so  fully  fitted  for  the 
work  as  specialists  by  training  and  experience  in  it. 

The  argument  in  favour  of  co-operation  is  this : — 
It  is  now  more  than  thirty  years  since  the  Church  was 
first  founded ;  and  there  are  among  its  ministers  and 
laymen  many  whom  the  missions  often  and  cordially 
recognise  as  deserving  of  respect  and  confidence.  It  has 
a  history  and  a  life  of  its  own ;  and  it  has  long  felt  itself 
to  be  a  Church.  It  has  a  Synod  with  six  Presbyteries, 
comprising  eighty  churches  financially  independent,  support- 
ing their  own  pastors,  and  doing  the  work  of  churches. 
During  the  last  year  its  contributions  were  fifty  thousand 
dollars. 

In  its  spirit  the  Church  is  evangelistic ;  and  for  fifteen 
years  and  more  it  has  had  a  Board  of  Missions  of  its  own 
actively  engaged  in  evangelistic  work  and  in  bringing  aided 
congregations  to  financial  independence.  Two  years  ago 
a  Presbytery  was  organised  in  Formosa,  which  was  wholly 


302     ADDRESSES  AT  EVENING  MEETINGS 

the  outcome  of  the  work  of  this  Board ;  and  in  economy, 
in  insistence  that  aided  congregations  shall  give  as  they 
are  able,  and  in  general  efficiency  of  administration,  it 
will  bear  comparison  with  any  of  the  related  missions.  It 
is  reasonable  to  suppose  that  the  Japanese  members  of 
joint-committees  will  bring  to  such  committees  the  same 
qualities  that  the  members  of  this  Board  of  Missions  have 
brought  to  this  Board,  the  same  knowledge  of  Japan, 
of  the  people  of  Japan,  of  the  congregations,  and  of  the 
evangelists  to  be  employed. 

The  question  of  the  administration  of  funds — especially 
of  trust  funds — is  not  one  to  be  considered  lightly.  But 
it  does  not  necessarily  follow  that  the  gifts  of  foreign 
Churches  should  always  be  administered  exclusively  by  the 
missions  because  the  missions  are  the  missions  of  those 
Churches.  The  essential  thing  is  that  the  funds  shall  be 
administered  by  men  accounted  worthy.  Nor  are  funds,  im- 
portant as  they  are,  everything.  The  congregations  already 
established  are  largely  the  work  of  the  Japanese  ministry  ; 
the  same  will  be  true  of  those  yet  to  be  established ;  and 
life  work  as  well  as  funds  has  a  title  to  consideration. 

But  the  central  point  in  the  discussion  should  always 
be  kept  clearly  in  mind.  The  question  has  to  do  with 
evangelistic  work  "  within  the  Church  or  in  connection 
with  it."  Nor  is  it  contended  that  the  general  care  of 
that  work  shall  be  exercised  by  the  Church  to  the  exclusion 
of  the  missions,  though  the  contrary  has  sometimes  been 
intimated.  The  right  of  the  missions  to  the  general  care 
of  work  done  by  the  missions  has  never  been  denied.  In 
all  the  plans  of  co-operation  now  in  operation  the  adminis 
trative  body  is  a  joint-committee  in  which  all  have  equal 
powers.  In  one  of  these  plans  it  is  expressly  stated  that 
the  mission  does  not  "  disclaim  its  right  to  an  equal  share 
in  the  general  care  of  the  work."  The  Church  has  always 
recognised  this  right  as  a  right  of  the  missions.  What  it 
asks  is  that  the  missions  recognise  the  right  of  the  Church. 
And  in  asking  this  the  Synod  believes  that  it  is  asking 
only  what  a  General  Assembly  or  Synod  in  America  or 
Scotland  would  ask  if  the  conditions  were  reversed. 


REV.  PRESIDENT  K.  IBUKA  303 

In  1906  the  Synod  adopted  two  resolutions  deiining  a 
co-operating  mission,  and  inviting  the  related  missions  to 
formulate  plans  of  co-operation  in  accord  with  the  definition. 
With  the  explanations  now  given,  the  meaning  and  intention 
of  those  resolutions  will  be  clear,  and  I  will  now  read 
them. 

They  are  as  follows  : — 

"A  co-operating  mission  is  one  which  recognises  the 
right  of  the  Church  of  Christ  in  Japan  to  the  general  care 
of  all  evangelistic  work  done  by  the  mission  as  a  mission 
within  the  Church  or  in  connection  with  it ;  and  which 
carries  on  such  work  under  an  arrangement  based  upon 
the  foregoing  principle,  and  concurred  in  by  the  Synod 
acting  through  its  Board  of  Missions." 

"  The  several  missions  hitherto  known  as  the  missions 
co-operating  with  the  Church  are  cordially  invited  to 
formulate  plans  for  co-operation  in  accord  with  the  foregoing 
resolution,  and  approved  by  their  respective  Home  Churches 
or  Boards  of  Foreign  Missions ;  and  to  confer  with  the 
Board  of  Missions  of  the  Church  of  Christ  in  Japan 
regarding  them." 

Three  of  the  related  missions  have  accepted  this  invita- 
tion, and  are  now  carrying  on  their  work  under  plans  of 
co-operation.  But  three  of  them  declined  to  accept  it. 
Accordingly  the  Synod,  at  its  last  meeting,  offered  to  these 
missions  an  alternative ;  which,  to  distinguish  it  from  plans 
of  co-operation,  is  commonly  called  the  plan  of  affiliation. 
The  main  features  of  this  plan  are  as  follows  : — 

1.  Men  doing  evangelistic  work  under  the  direction  of 
affiliated  missions  shall  be  men  licensed  or  ordained  by  a 
Presbytery ;  and  ministers  so  ordained  shall  be  associate 
members  of  Presbytery  and  Synod. 

2.  Congregations  connected  with  affiliated  missions  shall  be 
reported  in  the  statistics  of  the  Church  as  belonging  to 
affiliated  missions  ;  but  they  shall  have  no  organic  connection 
with  the  Church.     They  shall  be  mission  organisations. 

3.  When  such  organisations  have  attained  to  financial 
independence,  and  desire  to  be  organised  as  churches,  they 
shall  apply  to  the  Presbytery  for  organisation  ;    and  when 


304     ADDRESSES  AT  EVENING  MEETINGS 

so  organised  shall  be  churches  of  the  Church  of  Christ  in 
Japan. 

This  plan  of  affiliation  was  offered  by  the  Synod,  not 
because  it  was  what  the  Synod  wished,  but  in  remembrance 
of  the  past,  for  the  sake  of  harmony,  and  to  prevent  the  forma- 
tion of  new  denominations.  The  plan  has  been  accepted  by 
the  three  missions  which  declined  co-operation,  and  thus 
all  the  related  missions  are  now  either  co-operating  or 
affiliated. 

Before  leaving  the  subject  I  am  anxious  to  make  one  thing 
perfectly  clear.  It  may  have  been  inferred  that  the  mission- 
aries of  the  Presbyterian  and  Reformed  Churches  as  a  body 
have  opposed  co-operation.  That  is  by  no  means  the  case. 
While  many  of  them  have  been  opposed — some  strenuously 
— many  others  of  them  have  stood  firmly  with  the  Church, 
and  have  done  all  in  their  power  to  bring  about  co-operation. 
And  I  should  be  strangely  lacking  in  appreciation  if  I  failed 
to  add  that  throughout  the  discussion  the  Church  has  always 
had  the  most  generous  and  helpful  sympathy  of  a  majority 
of  the  Boards  of  Foreign  Missions.  So  true  is  this  that  I 
cannot  refrain  from  quoting  two  extracts  from  the  official 
correspondence. 

The  secretary  of  the  Board  of  the  Reformed  Church  in 
America  writes  thus  : — "  The  Board  holds  that  the  Church 
of  Christ  in  Japan  has  an  undoubted  right  to  say  on  what 
conditions  it  will  accept  and  recognise  the  work  of  a  mission 
as  co-operating  with  itself.  In  the  action  of  the  Synod  it 
seems  to  the  Board  to  have  asked  nothing  more  than  it  had 
a  right  to  ask." 

And  the  secretary  of  the  Board  of  the  Presbyterian  Church 
in  the  U.S.A.  writes  as  follows: — "There  is  one  further 
thought  that  we  wish  to  suggest.  The  problem  now  raised 
is  inevitable.  It  has  arisen,  or  it  will  arise,  in  every  land 
where  the  work  of  founding  the  Christian  Church  is  under 
way.  We  are  sure  that  the  problem  can  be  solved,  and  we 
believe  that  the  privilege  of  solving  it  is  now  given  to 
the  Church  of  Christ  in  Japan.  It  is  the  problem  of  cordial, 
harmonious,  co-operative  work  with  the  missionary  force  in 
the  field,  during  the  period  intermediate  between  that  of  the 


REV.  PRESIDENT  K.  IBUKA  305 

first  founding  of  the  Church  and  that  of  its  full  establishment, 
when  foreign  missions  shall  be  needed  no  more  because  their 
place  will  have  been  taken  by  home  missions  in  power.  The 
solution  of  this  problem  in  Japan  will  be  a  rich  gift  to  the 
Church  of  Christ  in  other  lands." 

I  said  when  I  began  that  the  introduction  of  Christianity 
into  a  non-Christian  country  may  be  divided  into  three 
periods.  The  first  period — the  period  of  the  first  founding  of 
Christianity  in  Japan — is  now  past.  The  third  period  is  yet 
to  come,  and  for  that  period  other  men  must  answer.  The 
period  now  present  is  the  intermediate  one — the  time  of 
transition ;  and  times  of  transition  are  commonly  times  of 
difficulty.  For  this  period  we  are  responsible,  and  for  the 
way  in  which  its  difficulties  are  met  we — Churches  and 
missions  alike — shall  be  judged. 


COM.   IX. 20 


THE  PROBLEM  OF  CO-OPERATION 
BETWEEN  FOREIGN  AND  NATIVE 
WORKERS 

III. 
By  the  Rev.  V.  S.  AZARIAH 

Address  delivered  in  the  Assembly  Hall  on  Monday 
Evening,  20th  June 

The  problem  of  race  relationships  is  one  of  the  most  serious 
problems  confronting  the  Church  to-day.  The  bridging  of 
the  gulf  between  the  East  and  West,  and  the  attainment  of 
a  greater  unity  and  common  ground  in  Christ  as  the  great 
Unifier  of  mankind,  is  one  of  the  deepest  needs  of  our  time. 
Co-operation  between  the  foreign  and  native  workers  can 
only  result  from  proper  relationship.  Co-operation  is  en- 
sured when  the  personal,  official,  and  spiritual  relation- 
ships are  right,  and  is  hindered  when  these  relationships 
are  wrong.  The  burden  of  my  message  is  that,  speaking 
broadly,  at  least  in  India,  the  relationship  too  often  is  not 
what  it  ought  to  be,  and  things  must  change,  and  change 
speedily,  if  there  is  to  be  a  large  measure  of  hearty  co-opera- 
tion between  the  foreign  missionary  and  the  Indian  worker. 

I  desire  to  say  that  personally  my  relation  with  my  foreign 
fellow-workers  has  been  simply  delightful,  and  that  in  all  my 
travels  throughout  India  I  have  received  nothing  but  true 
courtesy  and  kindness  from  missionaries  all  over  India,  in 
many  of  whose  homes  I  have  been  a  welcomed  guest. 
Moreover,  in  all  that  I  say  I  want  it  to  be  clearly  understood 

that  I  am  fully  aware  of  happy  exceptions. 

306 


REV.  V.  S.  AZARIAH  30; 

Having  safeguarded  my  remarks  with  these  preliminaries, 
I  proceed  to  state  plainly  some  of  my  convictions  in  regard 
to  this  subject.  My  personal  observation  during  a  period 
of  ten  years,  some  of  which  have  been  spent  in  travelling 
through  different  parts  of  India,  in  mission  districts  worked 
by  different  Missionary  Societies,  has  revealed  to  me  the 
fact  that  the  relationship  between  the  European  missionaries 
and  the  Indian  workers  is  far  from  what  it  ought  to  be,  and 
that  a  certain  aloofness,  a  lack  of  mutual  understanding  and 
openness,  a  great  lack  of  frank  intercourse  and  friendliness, 
exists  throughout  the  country. 

This  is  not  only  my  own  impression,  but  what  I  have 
gathered  from  a  large  number  of  my  Indian  brethren,  and 
even  a  few  European  missionaries. 

This  feeling  is  stronger  and  more  in  evidence  in  some 
missions  than  in  others.  Some  Missionary  Societies  are  in 
great  advance  in  this  respect  over  others.  In  the  Young 
Men's  Christian  Association  we  have  a  body  that  stands 
foremost  in  having  successfully  solved  the  problem.  Now, 
if  this  separation  is  more  or  less  widespread,  and  I  am  here 
to  say  that  I  know  it  is,  we  will  agree  that  this  state  of  affairs 
cannot  but  affect  the  co-operation  of  these  two  arms  of 
missionary  work,  and  it  cannot  but  hinder  the  growth  and 
development  of  the  Church  in  India.  So  far  as  such  a 
spirit  exists,  and  wherever  the  spirit  exists,  it  is  impossible 
for  the  Church  to  fully  develop  a  vigorous  life  and  exhibu  a 
united  front  to  the  non-Christian  forces  round  about. 

I  do  not  deny  that  there  is  blame  on  both  sides.  That 
cannot  but  be  so.  I  do  not  overlook  the  fact  that  hind- 
rances to  a  proper  relationship  exist  also  on  the  side  of  the 
Indian  Christians,  but  since  my  audience  is  not  composed 
of  these,  I  feel  that  it  will  serve  no  useful  purpose  to  detail 
them  here.  Before  my  Indian  friends  I  have  endeavoured 
to  remove  the  hindrances  on  their  side,  but  what  I  plead  for 
here  is  that  the  difficulties  on  the  foreign  missionary  side 
may,  if  possible,  be  entirely  done  away. 

I.  Let  us  first  consider  the /^r5(9;?a/ relationship  that  ought 
to  exist  for  effective  co-operation.  For  the  ideal  of  this 
relationship  we  look  to  our  Master  and  Lord.     The  relation- 


3o8     ADDRESSES  AT  EVENING  MEETINGS 

ship  between  Him  and  His  immediate  disciples  and  fellow- 
workers  was  not  only  one  of  Teacher  and  pupils,  Master  and 
disciples,  but,  above  all,  that  of  Friend  and  friends.  He 
placed  Himself  alongside  of  those  weak,  frail,  and  stumbling 
disciples  as  their  Friend  and  Brother,  and  lifted  them  up  to 
a  clearer  vision,  stronger  faith,  and  nobler  life.  The  dis- 
ciples were  admitted  into  the  closest  friendship  with  their 
Divine  Teacher,  they  learned  to  love  Him,  confide  in  Him, 
follow  Him,  and  walk  even  as  He  walked. 

Can  it  be  truly  said  that  the  foreign  missionary  has  be- 
come a  friend  to  his  fellow-workers  ?  Can  it  be  said  that 
this  has  been  his  aim?  I  am  afraid  in  many  cases  the 
answer  must  be  in  the  negative.  If  it  has  been  the  aim,  as 
I  trust  it  has  been,  at  least  it  has  not  been  sufficiently 
avowed,  nor  always  made  manifest  in  action.  I  thankfully 
remember  that  there  are  scores  of  missionaries  all  over  the 
country  who  are  justly  proud  of  the  fact  that  they  can  count 
some  at  least  of  their  Indian  Christian  fellow-workers  among 
their  truest  friends,  and  there  are  Indian  Christians  in  all 
parts  of  India  who  are  deeply  thankful  to  count  among  their 
closest  friends  many  foreign  missionaries.  But  such  are  far 
too  few. 

Friendship  is  more  than  condescending  love.  I  do  not 
for  a  moment  deny  that  the  foreign  missionaries  love  the 
country  and  the  people  of  the  country  for  whom  they  have 
made  such  noble  sacrifices,  but  friendship  is  more  than  the 
love  of  a  benefactor.  I  cannot  do  better  than  quote  the 
words  of  one  who  is  himself  a  foreign  missionary  in  South 
India.  He  writes  :  "  The  popular  appellation  in  use  about 
missionaries  in  this  country  is  '  father ' ;  but  a  time  comes 
when  children  ought  to  begin — and  if  they  develop  nor- 
mally, do  begin — to  think  for  themselves  and  to  have 
aspirations  and  plans  of  their  own.  That  is  a  critical  time 
for  the  father  in  his  relation  to  his  children.  His  continued 
influence  for  good,  at  any  rate  for  the  greatest  good,  in  his 
son's  life  now  depends  on  his  becoming  the  son's  friend. 
This  change  from  benefactor  to  friend  implies  that  a  new 
element  of  reciprocity  is  introduced.  If  I  rightly  regard  a 
person  as  my  friend,  I  respect  his  individuality  and  remember 


REV.  V.  S.  AZARIAH  309 

that  he  has  pecuharities,  rights,  and  responsibiUties  of  his  own, 
which  require,  in  some  measure  at  any  rate,  that  a  feeUng 
of  equahty  and  freedom  shall  pervade  our  relations  and  our 
intercourse  with  one  another.  This  is  the  point  where  we 
find  ourselves  in  India  to-day." 

But  while  "  East  is  East  and  West  is  West,"  is  such  a 
friendship  possible  between  two  races,  that  in  habits, 
customs,  and  modes  of  thought  are  so  diametrically  opposed 
to  each  other?  I  know  in  my  own  experience  that  such 
friendships  are  possible.  I  am  thankful  to  say  that  some  of 
my  best  friends  are  among  the  foreign  missionaries.  I  can 
testify  to  the  great  enrichment  that  has  come  into  my  own 
life  through  these  real  friendships.  This  very  enrichment 
impels  me  to  plead  with  my  missionary  brethren  that  they 
will  lay  themselves  out  to  form  friendships  with  their  Indian 
fellow-workers. 

I  quote  another  authority,  this  time  from  North  India, 
the  Lord  Bishop  of  Lahore.  He  says :  "  With  abundance 
of  kind  feehng  for,  and  unsparing  labour  and  self-denial  on 
behalf  of  Indian  Christians,  the  missionaries,  except  a  few 
of  the  very  best,  seem  to  me  to  fail  very  largely  in  getting 
rid  of  an  air  of  patronage  and  condescension,  and  in  estab- 
lishing a  genuinely  brotherly  and  happy  relation  as  between 
equals  with  their  Indian  flocks,  though  amongst  these  there 
are  gentlemen  in  every  truest  and  best  sense  of  the  word, 
with  whom  relations  of  perfect  equality  ought  easily  to  be 
established."  Do  not  these  voices  from  North  and  South 
call  attention  to  the  same  danger  and  the  one  remedy  ? 

The  pioneer  missionaries  were  "  fathers  "  to  the  converts. 
The  converts  in  their  turn  were  glad  to  be  their  "  children." 
But  the  difficulty  in  older  missions  now  is  that  we  have  a 
new  generation  of  younger  missionaries  who  would  like  to 
be  looked  upon  as  fathers,  and  we  have  a  new  generation 
of  Christians  who  do  not  wish  to  be  treated  like  children. 
If  the  Christian  community  of  the  second  and  third  genera- 
tions, through  the  success  of  missionary  work,  has  risen  to 
the  position  when  they  do  not  any  longer  care  to  be  treated 
like  children,  should  we  not  be  the  first  to  recognise  this 
new   spirit  and  hasten   to   strengthen   the   relationship,   by 


310    ADDRESSES  AT  EVENING  MEETINGS 

becoming  their  friends  ?  Is  it  not  such  a  relationship,  and 
such  alone,  that  can,  more  than  anything  else,  prevent  the 
growth  of  the  spirit  of  false  independence,  foolish  impudence, 
and  flagrant  bitterness  against  missionaries  that  we  often 
meet  with  in  Indian  Christian  young  men  to-day? 

The  Bishop  of  Lahore  goes  on  to  make  some  practical 
suggestions.  He  says  :  "  If  we  could  get  into  the  way  of 
treating  Indian  Christians  with  perfect  naturalness,  exactly 
as  we  treat  English  friends,  asking  them  more  frequently  to 
stay  with  us  in  our  houses,  and  genuinely  making  friends  of 
them,  realising  in  how  very  many  things  we  have  to  learn 
from  them,  and  how  large  are  the  contributions  which  they 
can  bring  into  the  common  stock — this,  I  believe,  would  do 
more  than  anything  else  to  draw  us  more  closely  together 
again,  and  it  would  be  to  the  non-Christian  world  an  illus- 
tration of  boundless  potency  and  effect,  of  the  unity  into 
which  our  races  can  be  brought  within  the  body  of  Christ." 
Much  can  be  done  along  these  Unes. 

Let  me  give  some  extreme  cases  of  the  contrary  attitude. 
I  do  it  with  the  deepest  pain  in  my  own  heart,  feeling  that 
if  some  of  my  missionary  friends  have  failed,  I  am  also 
responsible  for  it.  I  can  now  think  of  one  Indian  super- 
intending missionary,  for  over  fifteen  years  in  responsible 
charge  of  large  districts,  who  said  recently  that  he  had  never 
been  invited  to  a  single  meal  at  the  house  of  any  of  his 
European  missionary  brethren.  I  think  of  a  pastor,  who  is 
confessedly  the  right  hand  of  a  station  missionary,  who  said 
to  me  that  during  the  eighteen  years  he  had  been  a  pastor, 
his  missionary  had  never  once  visited  his  humble  home. 
Two  men,  holding  very  high  positions  in  a  native  State,  said 
to  a  friend  of  mine  recently  that  though  they  had  been  for 
several  years  in  the  city,  and  even  called  on  the  missionary, 
the  missionary  never  thought  of  returning  the  call.  I  re- 
member two  or  three  younger  missionaries  who  have  told 
me  that  while  they  themselves  like  to  go  and  call  on  the 
leading  Indian  Christian  gentlemen,  their  senior  missionaries 
are  against  such  innovations.  I  recall  how  years  ago  a 
young  missionary  told  me  of  what  he  called  the  impudence 
of  an  Indian  clergyman,  who  was  a  graduate  of  one  of  the 


REV.  V.  S.  AZARIAH  311 

Indian  universities,  in  going  forward  to  shake  hands  with 
him.  "  This  man,"  he  said,  "  thinks,  that  because  he  is  a 
graduate  and  has  put  on  European  costume,  I  must  shake 
hands  with  him  !  " 

I  do  not  want  you  to  think  that  these  instances  represent 
the  general  state  of  affairs,  nor  do  I  want  you  to  think  that 
these  are  but  solitary  instances.  Even  if  they  were  solitary 
instances,  occurrences  of  this  extreme  type  ought  to  be 
impossible. 

On  the  other  hand,  I  can  never  forget  a  sight  I  saw  near 
the  foot  of  the  Himalayas,  on  the  borders  of  Kashmir.  At 
dinner  at  a  missionary's  table  the  British  Civil  Surgeon  of 
the  district,  the  missionary,  an  American  Secretary  of  the 
Y.M.C.A.,  a  native  pastor,  and  an  ordinary  catechist  sat 
round  the  table,  with  the  wife  of  the  missionary  presiding 
at  the  table.  It  was  not  a  got-up  show.  The  perfect  ease 
with  which  the  pastor  and  the  catechist  conducted  them- 
selves was  proof  positive  that  there  the  relationship  was 
natural  and  customary.  I  noticed  that  that  mission  on  the 
whole  was  far  ahead  in  this  respect  of  most  others. 

Let  me  not  be  misunderstood.  I  do  not  plead  for 
returning  calls,  handshakes,  chairs,  dinners,  and  teas,  as 
such.  I  do,  on  the  other  hand,  plead  for  all  of  them  and 
more  if  they  can  be  expressions  of  a  friendly  feeling,  if  these 
or  anything  else  can  be  the  outward  proofs  of  a  real  willing- 
ness on  the  part  of  the  foreign  missionary  to  show  that  he 
is  in  the  midst  of  the  people,  to  be  to  them,  not  a  lord  and 
a  master,  but  a  brother  and  a  friend. 

II.  The  effective  co-operation  will  only  be  possible  with  a 
proper  official  relationship. 

The  official  relationship  generally  prevalent  at  present 
between  the  missionary  and  the  Indian  worker  is  that 
between  a  master  and  servant ;  in  fact,  the  word  often  used 
in  South  India  by  the  low  grade  Indian  workers  in  address- 
ing missionaries  is  ejafnan  or  master.  The  missionary  is 
the  paymaster,  the  worker  his  servant.  As  long  as  this 
relationship  exists,  we  must  admit  that  no  sense  of  self- 
respect  and  individuality  can  grow  in  the  Indian  Church, 

A  missionary  of  the  American  Board  said  to  me  years  ago 


312     ADDRESSES  AT  EVENING  MEETINGS 

that  the  last  words  his  Board  Secretary  spoke  to  him  in  New 
York  harbour  were,  "  Make  yourself  unnecessary  in  the  field." 
I  can  bear  testimony  to  the  fact  that  that  missionary  is 
endeavouring  to  do  it  in  the  most  tactful  way.  The  aim  of 
the  Missionary  Societies,  we  know,  is  to  develop  self-governing 
Churches  and  to  give  freedom  and  scope  to  indigenous 
leadership,  and  to  strive  to  make  themselves  unnecessary  in 
the  field.  But  the  Societies  have  not  convinced  the  natives 
that  this  is  their  aim.  Nay,  in  some  missions  Indian  Chris- 
tians truly,  though  I  know  erroneously,  believe  that  the 
missionaries  are  against  any  full  self-support  and  real  self- 
government,  because  that  will  make  them  unnecessary  in  the 
leadership  of  the  work.  It  is  commonly  supposed  that  the 
man  of  independent  thought  and  action  is  the  man  least 
consulted  in  the  administration  of  the  mission.  I  know 
some  instances  where  independent  action  in  the  smallest 
affair  has  been  repressed,  and  indigenous  efforts — even 
indigenous  missionary  efforts — have  been  looked  upon  with 
suspicion  and  distrust. 

There  can  never  be  real  progress  unless  the  aspirations  of 
the  native  Christians  to  self-government  and  independence 
are  accepted,  encouraged,  and  acted  upon. 

I  do  not  forget  there  is  too  often  a  danger  of  Churches 
claiming  complete  self-government  and  full  independence 
without  any  regard  to  the  problem  of  self-support,  and  of 
individuals  claiming  equality  in  salary  and  desiring  to  be 
called  "  missionaries "  of  a  foreign  missionary  society. 
While  I  am  fully  aware  of  these  and  similar  dangers,  I  cannot 
but  feel  that  in  most  older  missions  there  is  great  room  for 
advance  in  the  direction  indicated  at  this  Conference. 

In  an  article  that  appeared  in  a  leading  Anglo-Indian  paper 
on  the  World  Missionary  Conference,  the  writer  says  :  "The 
Indian  Christian  is  kept  in  leading  strings.  It  is  true  that 
of  late  years  there  has  been  among  the  leading  missionary 
agencies  a  considerable  advance  in  the  way  of  giving  Indian 
Christians  more  control  over  their  own  affairs,  yet  the  reform 
movement  is  all  too  slow.  Is  it  to  be  wondered  at  that  young 
Indians  of  abiUty  turn  aside  to  the  various  secular  professions 
where  the  powers  they  feel  they  possess  will  find  a  fuller  scope 


REV.  V.  S.  AZARIAH  313 

for  their  exercise?  It  is  obviously  unwise  to  go  on  from 
year  to  year  drifting  along  in  the  old  way,  for  it  leads  to  the 
drifting  away  of  the  flower  of  the  Indian  Christian  youth  from 
the  ministry  of  the  Church." 

Let  me  not  be  understood  to  say  that  this  is  the  only  cause 
why  educated  Christian  young  men  do  not  enter  the  ministry. 
The  question  of  salary,  I  am  afraid,  often  takes  too  prominent 
a  place  in  their  minds.  The  spiritual  life  too  often  is  not 
vigorous  enough  to  overcome  the  temptations  to  earthly 
greatness.  But  at  the  same  time  it  cannot  be  denied  that 
some  are  kept  away  from  the  ministry  because  of  the  condi- 
tions existing  in  the  missions. 

I  plead,  therefore,  that  an  advance  step  may  be  taken  by 
transferring  from  foreigners  to  Indians  responsibilities  and 
privileges  that  are  now  too  exclusively  in  the  hands  of  the 
foreign  missionary.  Native  Church  Councils  should  be 
formed,  where  Indians  could  be  trained  in  the  administration 
of  their  own  Churches.  INIissionary  Conferences  should  find 
a  place  for  Indian  leaders,  so  that  the  Indian  and  the  Euro- 
pean may  consult  and  work  together  for  the  welfare  of  the 
common  work.  The  favourite  phrases,  "  our  money,"  "  our 
control,"  must  go.  Native  Christian  opinion  ought  to  be 
constantly  consulted  in  regard  to  any  fresh  step  taken.  In 
short,  all  along  the  line,  the  foreign  missionary  should  exhibit 
unmistakably  that  he  is  not  afraid  to  give  up  positions  of 
leadership  and  authority  into  the  hands  of  his  Indian  fellow- 
worker,  and  that  his  joy  is  fulfilled  when  he  decreases  and 
the  Indian  brother  increases. 

I  am  fully  aware  of  the  fact  that  all  advance  in  responsi- 
bility should  be  transferred  gradually  and  not  by  the  sudden 
withdrawal  of  foreign  funds  and  control.  But  gradually,  but 
none  the  less  steadily,  it  should  be  done.  For,  without  grow- 
ing responsibility,  character  will  not  be  made.  We  shall 
learn  to  walk  only  by  walking — perchance  only  by  falling  and 
learning  from  our  mistakes,  but  never  by  being  kept  in  leading 
strings  until  we  arrive  at  maturity. 

If  such  an  advance  is  to  be  made,  what  should  be  the 
relationship  of  the  foreign  missionary  to  the  Indian  Christian 
leaders  ?     Surely,  that  of  a  friend.     To  quote  again  : 


314    ADDRESSES  AT  EVENING  MEETINGS 

"The  foreign  missionary's  official  connection  with  the 
Indian  Church  must  cease  some  day.  If,  when  that  day 
comes,  the  leading  Indian  Christians  are  looking  upon  us  as 
old,  jealous  fathers,  who  did  not  seem  to  like  the  idea  of 
their  children  trying  to  stand  on  their  own  feet,  we  are  not 
likely  to  be  consulted  by  them  at  those  junctures  when  a 
word  of  advice  or  encouragement  might  be  badly  needed. 
Even  if  the  situation  is  felt  to  be  difficult,  it  will  be  a  matter 
of  honour  to  the  children  who  have  set  out  to  build  their 
own  house  to  show  that  they  can  manage  their  own  affairs. 
But  if  we  are  regarded  by  them  as  friends,  they  will  continue 
to  be  willing,  when  need  arises,  to  seek  and  receive  advice 
from  us,  even  though  they  are  no  longer  under  any  obligation 
to  be  guided  by  us." 

III.  True  co-operation  is  possible  only  with  a  proper 
spiritual  relationship. 

No  personal  relationship  will  be  true  and  permanent  that 
is  not  built  on  a  spiritual  basis.  India  is  a  land  that  has  a 
"  religious  atmosphere."  To  the  Hindu  "  the  one  and  only 
ultimate  is  God  :  his  great  and  only  reality  the  unseen  :  his 
true  and  eternal  environment  the  spiritual." 

In  such  a  land,  therefore,  the  easiest  point  of  contact  with 
the  heart  is  on  the  spiritual  side.  The  Indian  nature  has 
aptitude  to  develop  devotional  meditation  and  prayer,  resigna- 
tion and  obedience  to  the  will  of  God,  the  Christian  graces  of 
patience,  meekness,  and  humility,  the  life  of  denial  of  self,  the 
cultivation  of  fellowship  and  communion  and  the  practice  of 
the  presence  of  God.  These  elements  of  Christian  mysticism 
find  a  natural  soil  in  the  Indian  heart.  Not  by  decrying 
this  aspect  of  the  Christian  life,  but  only  by  cultivating  it  and 
developing  it  in  himself  can  a  foreigner  win  the  heart  of  an 
Indian.  It  is  then,  and  then  only,  the  westerner  can  impart 
to  him  what  naturally  he  has  not :  elements  of  Christian 
character.  Christian  activity,  and  Christian  organisation. 
These  characteristics  which  the  westerner  has  developed 
often  fail  to  appeal  to  the  Indian,  because  too  often  they  are 
advocated  by  men  who  have  not  reached  the  heart  of  the 
Indian  through  finding  the  point  of  contact. 

Whatever  others  may  think,  I  do  not  myself  look  forward 


REV.  V.  S.  AZARIAH  315 

to  any  time  in  the  near  future  when  we  in  India  will  not  need 
the  western  missionary  to  be  our  spiritual  guides  and  helpers. 
Through  your  inheritance  of  centuries  of  Christian  life  you 
are  able  to  impart  to  us  many  things  that  we  lack.  And  in 
this  sphere  I  think  the  westerner  will  be  for  years  to  come 
a  necessity.  It  is  in  this  co-operation  of  joint  study  at  the 
feet  of  Christ  that  we  shall  realise  the  oneness  of  the  Body 
of  Christ.  The  exceeding  riches  of  the  glory  of  Christ  can 
be  fully  realised  not  by  the  Englishman,  the  American,  and 
the  Continental  alone,  nor  by  the  Japanese,  the  Chinese,  and 
the  Indians  by  themselves — but  by  all  working  together, 
worshipping  together,  and  learning  together  the  Perfect 
Image  of  our  Lord  and  Christ.  It  is  only  "  with  all  Saints  " 
that  we  can  "  comprehend  the  love  of  Christ  which  passeth 
knowledge,  that  we  might  be  filled  with  all  the  fulness  of 
God."  This  will  be  possible  only  from  spiritual  friendships 
between  the  two  races.  We  ought  to  be  willing  to  learn 
from  one  another  and  to  help  one  another. 

Through  all  the  ages  to  come  the  Indian  Church  will  rise 
up  in  gratitude  to  attest  the  heroism  and  self-denying  labours 
of  the  missionary  body.  You  have  given  your  goods  to  feed 
the  poor.  You  have  given  your  bodies  to  be  burned.  We 
also  ask  for  love.     Give  us  friends  ! 


THE  DEMANDS  MADE  ON  THE  CHURCH 
BY  THE  PRESENT  MISSIONARY 
OPPORTUNITY 

I. 

By  MR.  GEORGE  SHERWOOD  EDDY 

Address  delivered  in  the  Assembly  Hall  on   Tuesday 
Evening,  21st  June 

We  are  asked  to-night  to  face  the  demands  which  the  present 
Missionary  opportunity  makes  upon  the  Church,  to  soberly 
endeavour  to  estimate  what  will  be  the  cost  of  this  enterprise, 
to  count  the  cost  and  see  whether  or  not  we  are  to  be  able 
to  bear  it.  It  seems  to  me  that  the  present  missionary 
opportunity  makes  a  fourfold  demand  upon  the  Church. 

First  of  all,  the  demand  for  power  as  the  prime  necessity 
of  the  work.  Our  work  is  supernatural  or  it  is  nothing.  As 
well  might  we  try  to  shovel  the  continent  of  Africa  or  Asia 
into  the  sea  as  to  lift  without  supernatural  power  that  Dark 
Continent  out  of  its  superstition,  or  to  change  and  transform 
the  traditions  of  Asia.  But  we  believe  that  we  have  this 
supernatural  power.  We  have  one  mighty  leverage  whereby 
we  may  do  the  work.  In  the  enthusiasm  of  new  discovery 
we  may  also  say,  "  Give  me  where  I  may  stand,  and  I  will 
move  the  world."  We  have  where  we  stand  in  the  promise 
of  God.  We  have  that  whereby  we  may  move  the  world  in 
believing  prayer.  If  there  were  not  a  Christian  beyond  the 
walls  of  this  room  we  could  go  out  alone  to  win  this  world 
for  Him  if  we  believed  in  God  as  did  the  Early  Church. 
More  than  the  Twelve,  the  One  Hundred  and  Twenty,  the 

316 


GEORGE  SHERWOOD  EDDY  317 

Five  Hundred,  greater  in  numbers  are  we,  better  in  organisa- 
tion, in  education,  in  wealth,  in  everything  save  the  one 
thing  needful — the  missing  link  of  believing  prayer.  Have 
we  used  this  power  of  prayer?  Is  not  the  deepest  need 
of  our  generation  to  win  back  the  unshaken  conviction  of 
the  efficacy  of  prayer,  and  to  use  that  forgotten  secret 
of  believing  apostolic  intercession?  Have  we  prayed? 
We  have  toiled,  we  have  organised,  we  have  advertised, 
we  have  amassed  statistics,  but  have  we  prayed  as  we 
might  have  prayed?  Have  we  really  tested  and  utilised 
and  appropriated  this  provision  of  omnipotence  whereby  we 
may  do  our  work  ?  Have  we  as  missionaries  proved  this 
power  of  prayer  ?  Have  we  on  the  field  gathered  about  us 
a  little  inner  group  of  believing  men  from  our  native  brethren, 
to  join  with  them,  not  only  to  teach  them  to  pray,  but  to 
overcome  the  great  obstacles  of  our  work,  to  win  victories, 
to  advance  upon  our  enemies  ?  Have  they  found  us  men  of 
prayer,  men  of  God  ?  Have  they  caught  from  us  the  habit 
of  prayer  ?  In  our  Missionary  Societies  at  the  Home  Base 
does  there  go  up  a  mighty  volume  of  believing  prayer  to 
sustain  that  far-flung  battle  line  of  men,  hard  pressed,  facing 
the  forces  of  evil  out  at  the  front  ?  I  know  we  pray,  but  have 
not  the  inadequate  results  been  at  least  up  to  the  measure  of 
our  prayer  ?  Is  not  this  the  prime  necessity  of  our  work, 
the  first  demand  which  the  missionary  opportunity  makes 
upon  us,  the  demand  for  power  won  by  believing  prayer  ? 
And  if  this  great  Conference  separates  as  a  praying  body  to 
the  ends  of  the  earth,  will  it  not  tell  mightily  upon  our 
work? 

There  is  a  second  demand  which  the  modern  missionary 
opportunity  makes  upon  us — the  demand  for  life,  for  leader- 
ship in  the  conduct  of  the  work,  for  men  to  go  to  the  front. 
We  confront  to-day  an  awakening  Orient,  an  awakening 
World.  All  Asia  is  awakening — from  Japan  to  India,  from 
Korea  on  the  East  to  Persia  on  the  West,  from  China  away 
to  Turkey,  that  vast  mass  of  Asia  with  more  than  twice  the 
population  of  Europe,  more  than  four  times  that  of  Africa, 
or  six  times  that  of  North  and  South  America  combined 
more  than  half  the  world  !     Does  that  make  no  demand  upon 


3i8    ADDRESSES  AT  EVENING  MEETINGS 

the  Christian  Church?  Asia,  the  cradle  of  the  race,  the 
birthplace  of  civilization,  the  teacher  of  the  West,  the  mother 
of  all  the  great  religions  of  the  world,  Asia  is  at  last  awaken- 
ing, and  what  is  to  be  the  answer  of  the  West  to  the  call  of 
the  East  ?  Shall  we  meet  this  demand  for  life  ?  Will  there 
be  men  to  go  ?  God  give  us  men  !  A  time  like  this 
demands  them.  There  are  young  men  here,  and  there  are 
men  beyond  the  walls  of  this  room.  We  need  the  best. 
Give  us  of  your  best,  your  youngest  men  of  statesmanship  to 
grapple  with  those  great  problems,  national,  educational,  to 
mould  whole  empires ;  men  of  scholarship,  not  only  to  pro- 
duce literature,  but  to  train  an  infant  Church  in  producing 
its  own  indigenous  literature ;  men  of  power  for  leadership. 
Will  you  not  come  over  and  help  us,  and  meet  this  demand 
for  life,  for  men  to  conduct  the  work  ? 

But  there  is  a  third  demand  which  the  present  opportunity 
makes  upon  us — the  demand  for  sacrifice  as  the  blessed 
means  of  the  participation  of  every  member  in  the  work. 
By  prayer  and  sacrifice,  those  two  golden  chains  that  bind 
the  Home  Church  to  the  Foreign,  and  make  the  most  dis- 
tant worker  dependent  upon  the  Home  Base,  every  member 
is  given  a  participation  in  this  blessed  work.  And  is  there 
no  immediate  and  pressing  demand  for  sacrifice  and  for  a 
better  conception  of  stewardship  at  home  ?  We  have  had 
the  Student  Movement  touching  the  conscience,  the  student 
body  placing  their  best  in  the  interests  of  the  world ;  we 
have  had  the  Women's  Missionary  Movement ;  we  have  had 
special  effort  for  the  clergy.  What  lack  we  yet?  Is  it 
not  to  reach  the  very  heart  of  the  Church,  that  greatest 
potential  asset,  that  great  dormant  power  of  the  laity  that 
might  be  roused  for  the  evangelisation  of  the  world  ?  Thank 
God  there  is  a  ray  of  hope.  I  never  expected  to  see  what 
my  eyes  have  seen  this  year.  In  God's  providential  awaken- 
ing of  the  Home  Church,  through  the  Laymen's  Missionary 
Movement,  I  have  seen,  night  after  night,  in  city  after  city, 
a  great  band  of  a  thousand  to  two  thousand  men,  the  leaders 
of  business,  gathered  there  for  three  hours  to  listen  with 
eager  interest  and  enthusiasm  to  missionary  addresses,  and 
then  coming  for  three  days  to  give  their  business  genius  and 


GEORGE  SHERWOOD  EDDY  319 

enterprise  to  this  great  concern  of  the  Kingdom  of  God. 
I  see  men  before  me  in  this  room  giving  to-day  more  than 
half  of  their  income  because  they  have  been  touched  by  this 
new  spirit  of  sacrifice.  It  was  the  appeal  of  the  whole  world 
to  the  whole  Church,  and  the  whole  Church  to  the  whole 
man,  and  I  believe  that  was  the  secret  of  its  success.  It 
was  that  united  appeal  that  reached  the  laity  of  the  Church, 
it  challenged  their  attention,  it  won  their  sacrifice  as  no 
divided  appeal  has  ever  done  or  ever  could  do — the  united 
appeal  of  Christ's  Church. 

Fourthly,  I  believe  that  the  present  missionary  oppor- 
tunity makes  a  demand  for  unity  as  the  condition  of  success 
in  the  work.  What  are  the  mighty  motives  that  move  us  to 
unity  to-day  ?  We  look  at  the  uniting  forces  of  the  opposi- 
tion, the  gathering  forces  of  national  movements,  an  united 
Orient  demanding  an  united  Occident — surely  these  united 
forces  that  oppose  us  call  us  to  unity.  Again,  can  we  afford 
to  have  our  forces  divided  in  the  face  of  those  vast  un- 
occupied fields  that  we  are  called  upon  to  enter?  And 
there  are  motives  that  concern  not  only  the  demands  of  our 
work,  but  the  great  Master  of  the  work.  Have  we  not  all 
one  Father  ?  Have  we  not  one  blessed  Lord  and  Master  of 
us  all,  whose  we  are  and  whom  we  serve,  who  not  only 
prayed  that  we  might  be  one,  but,  ever  living,  prays  to-night 
as  He  bends  down  in  love  ?  Have  we  not  the  motive  of 
the  constraining  love  of  the  Holy  Ghost,  whose  work  it  is  to 
unite  us  into  one  ?  Can  that  be  impossible,  that  which  God 
has  purposed,  that  for  which  our  Lord  has  prayed,  that  for 
which  the  Spirit  strives  ?  The  future  is  as  certain  as  if  we 
touched  it. 

What  will  be  the  conditions  of  unity?  I  mention  only 
one.  The  great  Apostle  of  unity,  in  the  fourth  chapter  of 
Ephesians,  says,  "  Keep  the  unity  of  the  Spirit,"  and  a  little 
later,  "till  we  attain  to  the  unity  of  the  faith."  The  unity 
of  the  faith  seems  dim  and  far  distant,  so  serious  are  the 
things  that  divide  us.  But,  brethren,  while  we  have  not 
reached  the  goal,  and  cannot  reach  it  at  a  bound,  we  can 
keep  the  unity  of  the  Spirit  in  love.  He  does  not  say  to 
"  create  "  it ;  he  says  to  "  keep  "  it.     We  shall  not  hasten 


320     ADDRESSES  AT  EVENING  MEETINGS 

unity  by  being  blind  to  the  measure  of  unity  that  we  already 
possess.  Brethren,  we  have  so  much  common  ground. 
Believing  as  we  do  in  one  God,  in  one  Lord  and  Saviour, 
looking  up  to  one  Head  as  members  of  His  body,  united  by 
one  Spirit,  drinking  of  the  same  fountain  of  living  waters, 
drawing  our  guidance  and  inspiration  from  the  same  Holy 
Word,  having  a  common  task,  a  common  end,  based  upon  a 
common  authority,  in  unconscious  brotherhood  binding  the 
self-same  sheaf — may  we  not  in  conscious  brotherhood 
together  do  the  self-same  work  ?  Not  only  have  we  much 
common  ground,  but  we  have  much  common  weakness. 
Not  one  of  us  individually  or  for  the  body  that  he  represents 
would  take  up  the  pharisaic  attitude  of  thanking  God  that 
we  are  not  as  others.  Each  of  us  confesses  that  we  fall 
short  in  much.  We  know  in  part  and  therefore  imperfectly ; 
we  love  even  less  than  we  know.  Weighed  in  the  balances 
of  love,  are  we  not  all  found  wanting?  We  see  not  only 
our  own  weakness,  but  so  much  of  good  in  others.  We  see 
individuals  and  whole  communities  that  put  us  to  shame, 
and  whether  they  follow  with  us  or  not,  we  see  them  casting 
out  devils,  and  see  God's  Spirit  working  in  their  midst. 
We  have  also  much  common  ground  for  gratitude,  grati- 
tude this  very  day,  this  historic  day,  gratitude  for  what 
God's  Spirit  has  been  already  able  to  do,  as  it  were,  almost 
in  spite  of  us,  though  we  have  long  grieved  Him  and 
delayed  His  work.  Thank  God  for  the  measure  of  unity ; 
we  regret  that  it  is  far  from  the  goal.  I  have  seen  coming 
together  there  in  our  South  Indian  field,  all  the  Presby- 
terians, all  the  Congregationalists,  all  the  Dutch  Reformed 
Christians,  and  the  missions  of  America,  England,  and 
Scotland  united  into  one  Church,  the  United  Church  of 
South  India,  one  hundred  and  fifty  thousand  strong. 
And  just  as  we  coveted  that  great  strength  and  conserva- 
tism and  power  of  the  Presbyterian  Church,  so  we  covet 
to-day  the  blessing  and  power  of  some  other  great  historic 
Churches.  Brethren,  if  we  can  unite  on  the  foreign  field, 
why  can  we  not  also  on  the  home  field  ?  If  we  have 
united  in  this  measure  at  this  Conference  here,  why  can  we 
not  unite  hereafter,  at  least  in  work  ?     Can  we  not  unite  in 


GEORGE  SHERWOOD  EDDY  331 

doing  the  will  of  Him  who  called  us  to  be  one  flock  and  one 
shepherd?  Thus  may  we  meet  the  demand  for  power  in 
believing  prayer ;  the  demand  f .  •  life,  for  leadership,  for  the 
conduct  of  the  work  ;  the  demand  for  sacrifice  as  the  blessed 
means  of  the  participation  of  every  member  in  the  work  ; 
and  the  demand  for  unity  as  the  condition  of  victory  in  the 
work ;  and  may  we  keep  the  unity  of  the  Spirit,  till  we  all 
attain  to  the  unity  of  the  faith  ! 


COM.  IX. — 21 


THE  DEMANDS  MADE  ON  THE  CHURCH 
BY  THE  PRESENT  MISSIONARY 
OPPORTUNITY 

II. 

By  the  Rev.  Professor  JAMES  DENNEY,  D.D. 

Address  delivered  in  the  Assembly  Hall  on  Tuesday 
Evening^  2ist  June 

Mr.  Chairman,  Ladies  and  Gentlemen, — The  subject  that 
is  occupying  our  attention  to-night  is  one  that  in  ahuost  any 
aspect  of  it  is  intimidating.  Whether  we  think  about  the 
dimensions  of  the  missionary  work  that  has  to  be  done,  or 
whether  we  turn  our  minds  to  the  condition  of  the  Church 
at  home  on  which  so  great  a  work  is  to  be  laid,  we  may  well 
feel  afraid  to  think  or  to  speak  of  it.  It  is  not  indeed  that 
there  is  no  interest  in  missions  at  home.  Everything  that 
has  been  happening  here  in  these  last  days  proves  the 
contrary.  The  numbers  that  have  attended  these  meetings, 
the  messages  that  have  been  read  at  them  from  distinguished 
persons,  the  large  space  that  has  been  given  to  reporting 
them  in  the  newspapers, — all  these  things  prove  that  there 
is  interest.  The  work  of  missions  has  attained  to  such 
dimensions,  and  has  entered  so  largely  into  the  general 
movement  of  human  things,  that  it  is  impossible  for  intelli- 
gent people  not  to  have  some  kind  of  interest,  but  the  closer 
you  come  to  it  in  many  cases  the  more  you  feel  that  the 
interest  is  not  of  a  kind  that  is  of  any  particular  value 
to  those  who  are  engaged  in  the  work  of  missions.     It  is  a 

disinterested  interest.     It  is  the  interest  of  curiosity,  of  the 

322 


REV.  PROF.  JAMES  DENNEY  323 

intelligent  bystander  who  cannot  afibid  to  be  utterly  ignorant 
of  what  is  going  on  in  his  world,  but  very  little  of  it  is 
the  conscientious  and  responsible  interest  of  people  who  feel 
that  the  work  of  missions  is  their  work,  and  still  less  is 
it  the  enthusiastic  and  devoted  interest  of  those  who  feel  the 
work  laid  upon  their  hearts  through  the  consciousness  of 
what  they  themselves  owe  to  Christ. 

One  who  lives  at  home  cannot  help  thinking  about  the  Home 
Church  itself  when  he  is  asked  to  face  these  tremendous 
responsibilities  that  have  been  urged  upon  him  at  this 
Conference.  I  believe  the  most  urgent  duty  of  the  Church 
at  this  moment  is  to  recover  the  consciousness  of  itself,  of 
its  own  nature  and  vocation,  so  as  to  be  able  to  assert  itself 
and  maintain  its  existence  and  fulfil  its  calling  and  function 
in  the  world.  I  will  mention  one  or  two  facts  that  I  think 
go  to  show  how  necessary  that  is  at  this  present  hour.  I 
speak  only  of  the  Church  to  which  I  myself  belong,  but 
something  similar  I  believe  is  true  of  almost  every  Church 
in  Christendom.  The  United  P>ee  Church  has  1700  con- 
gregations or  thereby,  and  during  the  last  five  years  the 
average  increase  in  its  membership  has  been  about  850; 
that  is  to  say,  every  second  congregation  in  the  Church  has 
added  one  and  every  other  congregation  has  added  none. 
The  number  of  candidates  for  the  ministry  is  much  smaller  at 
the  present  time  than  it  was  a  good  many  years  ago ;  it  is 
hardly  a  sufficient  number  to  keep  up  the  staff  at  home,  to  say 
nothing  of  supplying  men  abroad.  The  truth  is,  that  for  large 
numbers  of  people  at  home  the  Church  exists  as  an  institution, 
but  to  a  large  extent  it  has  ceased  to  exist  as  an  attraction  or 
as  something  that  offers  them  a  natural  and  effective  career. 
Men  arc  not  coming  forward  as  ministers,  nor  coming 
forward  as  missionaries,  because  they  are  not  coming  forward 
into  the  membership  of  the  Christian  Church  at  all.  One 
is  tempted  to  say  that  there  is  no  use  calling  for  reinforce- 
ments at  the  front  while  recruiting  is  stopped  at  home, 
and  that  is  to  a  large  extent  the  grave  situation  with  which 
we  are  confronted.  Something  must  happen  to  the  Church 
at  home  if  it  is  going  even  to  look  at  the  work  that  has  been 
put  upon  it  by  this  Conference. 


324     ADDRESSES  AT  EVENING  MEETINGS 

First   of  all  I  would  say  that  the  Church  must  have  a 
revived  and  deepened  sense  that  God  has  given  us  some- 
thing wonderful  and  incomparable  in  giving  us  His  Son.     A 
great  part   of  the  weakness   of  the   Church   consists  in  or 
arises    out   of  the    diffusion    in   it   of  a  kind   of   Christian 
secularism.      There    are   large    numbers    of  people    in  the 
Church  at  home  to  whom  the  Church  is  something  of — I 
was  going  to  say  exactly,  but  at  all  events  of  very  much — the 
same  kind   as   a  great    many   other    institutions   that   exist 
for  the   amelioration   of   society.       They   can   belong   to   a 
Church  as  they  belong  to  any  other  society  that  does  the 
world  good,  but  they  do  not  feel  under  any  obligation  to 
belong  to  it.     Very  often  the  distinctive  and  specific  things 
that   ought   to  characterise   the   Church,  that   ought  to   be 
prominent   in   its   testimony,  that   ought   to   be   the   testing 
things  of  its  life — -the  forgiveness  of  sin  and  the  presence 
of  God   in   Christ  and   the    indwelling  of   His    Spirit  and 
the  reality  of  eternal  life — these  things  are  not  the  things 
that  are  prominent,  but  they  are  dulled  and  in  the  back- 
ground somehow,  and  the  souls  of  men  do  not  live  in  these 
things,   but  in   a  kind  of  good  works   such  as  they  might 
do  anywhere  else  in   the   world  as   well  as   there.     There 
is    another    thing    that   goes   to    weaken  the   Church — and 
sometimes,  strange  to  say,  it  is  supposed  to  be  a  reflex  effect 
of  the    work   of   foreign   missions   themselves.      There  are 
other  religions  in  the  world  besides  our  own,  and  you  are 
familiar   with   the    idea   that    those    other    religions  have  a 
place  and   function   in  the  providential  government  of  the 
world.     The  whole  question  of  the  existence  of  other  religions 
and  of  their  relations  to  the  Christian  religion  and  of  their 
relative  right  to  exist  and  to  function  in  the  life  of  the  world, 
is   so   difficult  a   question    intellectually   that    many   people 
make    it    an    excuse   for    refusing    to    interpose    in    such   a 
complicated  situation,  and  even  begin  to  say  to  themselves 
something  like  what  Ezekiel  heard  the  Israelites  say  nearly 
six  hundred  years  before  Jesus  came,  "  We  will  be  like  the 
heathen,  like  the  families  of  the  countries,   to  serve  wood 
and  stone."      People  say  to  themselves,  "  We  are  not  going 
to    interfere    in    this ;    we   will    leave    this    whole   affair   to 


REV.  PROF.  JAMES  DENNEY  325 

Providence  to  work  it  out  in  its  own  way;  we  will  not 
assert  anything  intolerant  or  exclusive  in  our  own  faith  ; 
we  will  take  our  chance  and  sink  or  swim  with  mankind." 
That  kind  of  feeling  has  tainted  the  mind  of  Christendom, 
and  even  the  mind  of  the  Christian  Church.  Now  those 
two  things  have  done  a  great  deal  to  weaken  the  Church, 
and  I  believe  we  need  in  the  Home  Church  preaching 
directed  against  them  both ;  preaching  that  will  bring  out 
what  is  distinctive  and  peculiar  in  the  revelation  that  God 
has  given  us  in  His  Son,  preaching  that  will  make  men  feel 
that  we  cannot  evade  the  responsibility  of  that  incomparable 
gift  that  God  has  given,  preaching  that  will  make  everybody 
feel  that  the  difference  between  the  Christian  and  the  non- 
Christian  attitude  to  Jesus  is  not  the  difference  of  more  or 
less  or  the  difference  of  better  or  worse,  but  the  difference 
of  life  or  death.  And  it  is  because  that  is  not  believed,  it  is 
because  the  distinctiveness  and  exclusiveness  of  the  Christian 
religion  has  been  allowed  to  fade  to  a  certain  extent  out  of 
men's  minds,  that  the  compulsive  attraction  of  the  Christian 
faith  is  less  felt  at  home,  and  that  the  men  are  not  coming 
into  the  Church  by  whom  the  work  of  missions  ought  to 
be  done. 

Then  another  thing.  If  the  Church  is  to  look  at  this 
work  with  success,  it  must  not  only  cast  itself  on  God  for  a 
new  sense  of  what  Christ  is,  but  it  must  recognise  that  its 
duty  is  to  unite.  The  work  to  be  done  is  so  great  that  it  is 
impossible  for  the  Churches  even  to  contemplate  it  so  long 
as  they  stand  apart.  Now,  the  unity  of  the  Church  is  not  an 
end  to  be  attained  by  human  effort ;  it  is  part  of  the  being  of 
the  Church  as  the  Church  lives  and  moves  and  has  its  being 
in  God.  The  Church  is  one,  not  as  having  the  same  legal 
constitution  which  we  construct,  or  the  same  theological  con- 
fession which  we  draw  up ;  it  is  one,  and  it  can  only  be  one 
in  this,  that  all  its  members  represent  the  same  attitude  of 
the  soul  to  Christ.  Circumstances  at  home  have  tended  to 
obscure  that  in  the  mind  of  the  Home  Church,  but  it  is  one  of 
the  happy  results  of  foreign  mission  work  that  men  of  different 
theological  and  ecclesiastical  traditions  have  found  it  quite 
possible  and  even  quite  easy  to  work  together  on  the  basis 


326     ADDRESSES  AT  EVENING  MEETINGS 

of  their  common  loyalty  to  Jesus  Christ  as  the  Lord  and 
Saviour  of  sinners.  But  what  people  have  not  found  out  is 
the  conclusion  to  which  that  experience  leads.  It  leads  to 
the  conclusion  that  the  only  element  in  which  the  unity 
of  the  Church  will  ever  be  realised  is  that  pure  unmingled 
element  of  loyalty  to  the  Lord  Jesus.  We  are  very  anxious 
about  unity  in  this  country,  and  are  pursuing  it,  I  be- 
lieve, with  an  earnest  mind,  and  I  believe  many  of  us  in 
quite  false  and  hopeless  roads.  The  basis  of  unity  is  not  to 
be  found  in  any  number  of  carefully  digested  theological 
propositions,  or  in  any  ecclesiastical  constitution,  however 
carefully  it  be  framed.  I  do  not  think  it  is  to  be  found  in 
the  Westminster  Confession  or  in  the  Thirty-nine  Articles. 
I  think  these  are  vain  attempts  to  look  for  unity  where  it  is 
not  to  be  found,  and  that  it  will  not  be  found  anywhere  but 
in  the  common  loyalty  of  all  sinful  men  who  call  Jesus 
Saviour  and  Lord. 

One  of  the  advantages  of  seeing  what  true  unity  is,  is 
that  it  delivers  the  Gospel  once  for  all  from  all  kinds  of 
intellectual  difficulties.  It  ought  to  be  difficult  to  become 
a  Christian — it  is  difficult  to  become  a  Christian,  infinitely 
difficult — but  it  should  not  be  inteUcdually  difficult,  and  we 
do  not  find  in  the  Gospel,  in  the  dealings  of  Christ  with 
men,  a  single  example  of  Christ  raising  any  intellectual  per- 
plexities or  embarrassments  with  the  Gospel.  Hence,  if  we 
find  in  our  presentation  of  the  Gospel  that  intellectual  diffi- 
culties are  created,  the  one  conclusion  we  ought  to  draw  is, 
that  we  are  presenting  the  Gospel  in  a  wrong  way.  We  are 
putting  stumbling  -  blocks  in  somebody's  path  instead  of 
making  his  path  straight.  We  are  making  sad  the  heart  of 
somebody  whom  the  Lord  has  not  made  sad.  The  one 
fundamental  and  essential  thing  in  which  all  Christian 
workers  agree,  the  one  thing  therefore  which  is  the  only 
essential  in  the  Christian  religion,  is  something  that  has  no 
theological,  no  intellectual  embarrassments  about  it  at  all — 
the  question  whether  or  not  a  man  will  be  loyal  to  the  Lord 
Jesus  Christ.  The  second  advantage  is  this :  we  get  rid  of 
a  great  part  of  the  temptation  or  tendency  to  professionalism 
in  religious  work.     If  our  business  is  to  teach  Christianity 


REV.  PROF.  JAMES  DENNEY  327 

according  to  a  creed,  or  to  introduce  it  in  the  form  of  an 
ecclesiastical  constitution,  you  can  do  that  from  the  outside, 
and  professionalism  is  as  certain  as  mathematics ;  but  loyalty 
to  Christ  is  a  thing  that  cannot  be  counterfeited  so  easily. 
That  cannot  be  put  on  and  worn  as  a  cloak,  and  it  would 
be  an  immense  advantage  if  our  minds  were  so  clarified  and 
our  idea  of  what  was  the  Gospel  was  so  simplified,  that 
we  could  see  that  loyalty  to  God  is  the  one  thing  needful, 
and  that  no  other  fashion  of  union  among  Christians  will 
ever  come  into  the  region  of  reality  at  all.  If  I  thought  that 
all  the  Christians  in  Scotland  could  ever  by  any  kind  of 
arranged  basis,  theological  or  ecclesiastical,  be  brought  into 
one  great  legal  corporation,  I  should  think  it  an  elementary 
Christian  duty  to  do  everything  in  my  power  to  frustrate  such 
a  project. 

Then  the  last  thing  on  which  I  would  say  a  word  is  this. 
I  do  not  think  the  Church  can  contemplate  the  great 
missionary  work,  without  recognising  the  indispensableness 
of  sacrifice.  We  are  called  not  only  to  pray  for  a  new  sense 
of  what  Christ  is  to  man,  and  a  new  sense  of  the  sufificiency 
of  loyalty  to  Christ  as  the  basis  of  unity,  but  we  are  called 
for  Christ's  sake  to  renounce.  Now,  I  feel  how  difficult  it  is 
to  speak  about  this,  and  how  few  there  are  who  have  any 
right  to  do  it  at  all.  What  business  have  men  like  most  of 
us  at  home,  who  have  everything  that  heart  could  wish  or 
that  the  world  can  give — what  business  have  men  with 
wives  and  children  and  houses  and  incomes  and  honour  and 
leisure,  to  speak  about  sacrifice?  Most  men  are  ashamed 
to  speak  of  it  and  do  not  speak  of  it  at  all,  and  I  do  believe 
that  a  great  piece  has  been  left  out  of  the  preaching  of  the 
Gospel  in  many  Churches  at  home  just  because  of  the  feel- 
ing in  the  preacher  that  there  were  things  in  the  Gospel  that 
he  had  forfeited  his  right  to  say,  that  he  had  been  afraid  to 
say  to  himself  and  did  not  dare  to  say  to  anybody  else.  We 
know,  too,  how  unabashed  selfishness  is  in  the  world  and  in 
the  Church.  We  know  how  many  people  there  are  who  are 
lovers  of  pleasure  rather  than  lovers  of  God,  people  who 
resent  it  as  a  kind  of  insult  that  they  should  be  asked  to  give 
up  anything,  people  who  will  not  part  with  money,  who  will 


328     ADDRESSES  AT  EVENING  MEETINGS 

not  give  up  their  week-ends,  who  will  not  come  under  any 
kind  of  obligation  that  fetters  their  liberty  so  that  they  can 
do  something  regularly  for  the  good  of  the  Church,  people 
who  will  not  sacrifice  an  atom  of  their  spare  time  or  of  their 
opportunities  for  mental  culture  or  even  for  self-indulgence. 
They  simply  will  not  do  it,  and  they  refuse  even  to  look  at  the 
idea  that  it  should  be  done  seriously.  I  say  the  world  is  full 
of  people  like  that,  and  what  is  worse,  whoever  is  to  blame 
for  it,  the  Church  is  full  of  them  too.  Now,  what  are  we  to 
do  in  a  situation  like  that?  Well,  I  do  not  think  that  the 
conscience  of  such  people  is  to  be  reached  by  holding  up  in 
all  its  dimensions  the  magnitude  of  the  task  with  which  this 
Conference  has  confronted  the  Church.  I  do  not  think  it 
really  makes  a  strong  impression  on  the  minds  of  the  people 
I  am  speaking  of  when  you  say  that  there  are  a  thousand 
millions  of  the  human  race  that  have  never  yet  heard  the 
name  of  Christ.  They  just  feel  that  a  thousand  millions  are 
something  that  is  not  humanly  imaginable.  They  do  not 
take  it  seriously.  Just  as  little  does  it  impress  people  to  talk 
about  how  many  thousands  of  men  and  how  many  hundreds 
of  thousands  of  pounds  are  required  to  evangelise  the  world 
in  a  generation.  I  believe  we  have  to  begin  at  the  other 
end,  and  make  men  feel  how  much  it  cost  Christ  to  bring 
into  the  world  the  knowledge  of  the  Father  and  the  for- 
giveness of  sins  and  the  hope  of  immortality,  and  to  persuade 
them  that  love  like  that  can  only  be  answered  by  a  love  in 
kind,  and  that  for  a  Saviour  who  came  not  only  in  water  but 
in  blood  there  can  be  no  adequate  faith,  no  adequate 
response,  which  is  bloodless.  There  must  be  a  passion  in 
the  answer  of  the  soul  to  Christ  that  answers  to  the  passion 
of  His  love  to  us,  and  there  must  be  emphasis  laid  on 
Christ's  demand  for  renunciation.  Whoever  would  be 
Christ's  disciple  must  not  only  cling  to  Christ's  Cross  but 
take  up  his  own  cross.  And  if  there  are  people  in  the 
world  who  will  not  give  up  anything,  if  there  are  people  who 
will  not  for  Christ's  sake  give  up  the  hope  of  being  rich,  or 
the  hope  of  having  a  happy  home,  or  the  hope  of  a  studious 
leisure,  or  the  hope  of  social  ambitions, — if  there  are  people 
who  have  that  for  their  last  word,  then  as  far  as  these  people 


REV.  PROF.  JAMES  DENNEY  329 

are  concerned  the  Christian  religion  is  dead.  We  cannot 
hope  for  anything  for  the  cause  of  missions  or  of  the  Church 
unless  we  can  revive  devotion  to  Jesus  Christ.  I  believe 
that  often  we  get  little  because  we  do  not  ask  enough.  I 
am  quite  sure  the  Church  has  erred  in  trying  to  make  the 
Gospel  too  cheap,  and  in  bringing  it  continually  to  lower  and 
lower  terms.  There  are  no  terms  in  the  Gospel  at  all. 
Christ  never  offered  less  than  Himself  in  all  His  grace  and 
truth,  and  He  never  asks  anything  less  than  the  surrender  of 
the  whole  man  to  Himself;  and  it  is  when  great  things  are 
asked  that  they  are  given.  Christ  asks  for  men  to  give 
themselves  to  Him,  and  not  to  an  easy  service,  but  to  some- 
thing the  symbol  of  which  is  the  Cross.  When  Garibaldi 
summoned  young  Italy  in  1849  he  said,  "  I  do  not  offer  pay, 
provisions  or  quarters ;  I  offer  hunger,  thirst,  forced  marches, 
battles,  and  death."  And  it  was  to  that  cry  that  the  deep 
heart  of  his  people  responded,  and  when  a  voice  like  that  is 
uttered  in  the  Church  by  men  who  have  the  right  to  utter  it, 
then  we  can  be  sure  that  the  thin  ranks  will  fill  up  again  and 
our  King  go  forth  conquering  and  to  conquer. 


THE   SUFFICIENCY   OF   GOD 

I. 

By  the  Right  Rev.  BISHOP  BRENT,  D.D. 

Adih'ess  delivered  in  the  Assembly  Hall  07i   Wed?iesday 
Evening,  22?id  June 

Were  it  not  that  I  believe  most  profoundly  that  God  is  our 
sufficiency,  I  would  not  dare  to  stand  in  your  presence  to  speak 
to-night  on  this  theme.  He  can  take  my  defective  life  and 
my  stammering  words  and  so  use  them  as  to  point  our  lives 
to  Himself  and  bring  refreshment  to  His  children.  No  one 
can  deny,  no  one  would  care  to  deny,  that  God  has  given 
man  prodigious  tasks,  and  in  so  doing  that  He  has  dignified 
and  honoured  His  creature.  We  are  so  constituted  that  we 
need  the  challenge  and  the  constant  challenge  of  difficulty. 
No  young  life  can  grow  unless  it  has  before  it  a  hard  task, 
not  daunting  it,  but  luring  it  on.  We  are  sons  of  God,  and 
being  sons  of  God,  it  is  not  fitting  that  we  should  have  any- 
thing less  than  a  task  that  will  bring  out  all  the  capacity  of 
God's  children.  During  these  past  days  a  new  vision  lias 
been  unfolded  to  us.  But  whenever  God  gives  a  vision 
He  also  points  to  some  new  responsibility,  and  you  and 
I,  when  we  leave  this  assembly,  will  go  away  with  some 
fresh  duties  to  perform,  and  perhaps  as  we  have  thought 
of  the  new  responsibilities  that  this  Conference  has  suggested 
to  us,  we  have  been  somewhat  troubled,  because  already 
our  load  is  heavy.  While  we  have  been  sitting  and  sharing 
in  all  that  has  been  undertaken  here,  the  hearts  of  many, 

if  not   all   of  us,  have  at   the  same  time   been   filled  with 

330 


RT.  REV.  BISHOP  BRENT  331 

thoughts  of  those  for  whom  we  are  immediately  responsible 
in  a  spiritual  way,  who  live  in  the  far-off  parts  of  the  earth. 
We  have  been,  many  of  us,  as  mothers  separated  from  their 
children,  filled  with  solicitude,  perhaps  over-anxious  because 
we  have  been  separated  from  those  whom  we  love.  That 
fixed  responsibility  has  been  constantly  with  us,  sometimes 
to  make  us  over-anxious,  sometimes  to  inspire  us.  Then 
in  addition  to  the  things  that  we  have  been  called  upon 
by  God  to  do,  in  addition  to  the  fresh  tasks  which  are 
now  confronting  us,  there  rises  that  ultimate  ideal,  an  ideal 
the  realisation  of  which  none  of  us  shall  live  to  see,  but 
which  somehow  we  feel  to  be  part  of  our  responsibility. 
We  must  make  our  contribution  towards  the  realisation  ot 
that  ideal  before  we  die,  and  in  the  face  of  it  all  the  human 
heart  cries  out  to  God,  "  Who  is  sufficient  for  these  things  ?  " 
and  the  response  comes  from  God,  "  I  am  your  sufficiency, 
you.  My  children,  are  sufficient  for  these  things." 

God  works  in  us  and  through  us,  and  were  we  not 
assured  of  that  fact  it  would  be  impossible  for  us  to 
undertake  our  common  responsibilities.  But  God  does  not 
work  merely  in  us  and  through  us ;  He  also  works  beyond 
us,  and  that  which  God  does  without  us  is  much  greater 
than  that  which  God  does  in  us  and  through  us.  What 
a  restful  thing  it  is  in  the  midst  of  our  great  activities  to 
think  of  God  working  with  an  effectiveness  that  we  can  only 
dream  about  and  imagine,  an  effectiveness  far  beyond 
anything  that  as  yet  we  have  seen  through  merely  human 
lives  !  It  is  not  belief  in  God  that  is  the  great  regenerating 
force  in  the  world ;  it  is  God.  There  is  nothing  short  of 
God  sufficient  for  men.  A  stanza  of  a  poem  which 
I  learned  long  years  since  has  been  ringing  the  bells  of 
my  memory  ever  since  I  knew  that  I  would  have  to  stand 
before  you  to-night  and  speak  on  this  most  profound  theme, 
the  Sufficiency  of  God. 

"Not  Thy  gifts  I  seek,  O  God, 

Not  Thy  gifts,  but  Thee, 
What  were  all  Thy  boundless  store 
Without  Thyself  ?  what  less,  what  more  ? 

Not  Thy  gifts,  but  Thee." 


332     ADDRESSES  AT  EVENING  MEETINGS 

And  those  words  of  Augustine  so  oft  quoted  may  well  be 
quoted  again  as  summing  up  the  whole  truth,  "The  human 
heart  was  made  for  Thee,  O  God,  and  it  cannot  find  rest 
until  it  find  rest  in  Thee."  God's  gifts  are  insufficient  for 
man,  and  in  this  practical  age  it  is  a  good  thing  for  us  to 
be  reminded  of  this  once  and  again.  What  an  insult  to 
God  to  think  of  Him  merely  as  one  from  whom  we  may 
receive  benefits,  to  think  of  Him  merely  as  a  treasure-house 
from  which  we  may  draw  riches  to  gratify  ourselves  with. 
There  is  the  danger  of  that  new  mq.dern  philosophy  known 
as  Pragmatism.  It  may  have  its  value  as  a  philosophy, 
but  if  it  is  pushed  to  an  extreme  it  puts  us  in  a  relation 
to  God  that  is  an  indignity  to  our  Creator,  our  Father, 
our  Lover. 

"Not  Thy  gifts  I  seek,  O  God, 
Not  Thy  gifts,  but  Thee." 

No,  not  even  righteousness  can  come  before  God.  We 
cannot  get  righteousness  until  we  have  received  God  Him- 
self. Righteousness  is  not  the  goal  of  man.  "  This  is  Life 
Eternal,  to  know  Thee  and  Jesus  Christ  whom  Thou  hast 
sent."  It  is  impossible  to  express  Christianity  in  terms  of 
the  virtues.  Men  have  striven  to  do  so,  but  they  have 
failed  whenever  they  have  tried.  To-day  all  morality  that 
makes  righteousness  the  end  of  life  is  an  anxious  morality, 
and  more  than  that,  a  self-conscious  morality.  A  self- 
conscious  righteousness  is  an  imperfect  righteousness.  Self- 
consciousness  is  one  of  the  things  from  which  we  can  be 
delivered  only  by  realising  that  God  is  our  sufficiency  and 
losing  ourselves  in  friendship  with  Him  ;  and  having  lost 
ourselves  in  friendship  with  God,  then  there  comes  to  us 
that  proper  kind  of  righteousness  which  is  the  fruit  of  love, 
which  has  as  its  motive  love.  God  is  first  of  all  not  the 
Thrice  Holy  One  ;  He  is  a  Father  and  then  He  is  the  Thrice 
Holy.  God  is  not  first  of  all  Judge  and  Critic ;  He  is 
Father.  And  we  must  interpret  God  as  Judge  in  the  light 
of  God  as  Father,  Friend,  and  Lover. 

Our  theme  is  the  sufficiency  of  God,  but  if  we  are  to  be 
accurate  to  the  teaching  of  Jesus  Christ,  must  we  not  say 
that  it  is  only  God's  abutidance  that  is  man's  sufficiency  ? 


RT.  REV,  BISHOP  BRENT  333 

"  I  came,"  said  the  Master,  "  that  they  might  have  life,  and 
that  they  might  have  it  more  abundantly."  God  does  not  give 
to  His  children  a  dole  for  paupers,  but  a  dower  for  princes.  So 
it  is  that  we  must  take  God  at  His  word,  and  we  must  seek 
to  bind  our  lives  to  Him  so  that  our  relationship  will  be 
indeed  that  of  children  of  their  Loving  Father.  We  worship 
Him  not  primarily  that  we  may  be  good,  but  that  we  may 
know  Him.  When  we  look  to  God  merely  as  a  Giver  ot 
gifts,  merely  as  a  storehouse  of  treasure,  and  do  not  look  to 
Him  in  the  filial  light  that  we  are  His  sons,  we  prevent  God 
from  giving  us  His  best.  But  if  we  do  accept  God  as  our 
sufficiency,  if  we  think  of  God's  abundance  as  being  man's 
sufficiency,  then  there  is  a  far-reaching  result. 

In  the  first  place,  it  releases  us  from  that  most  gnawing 
and  most  serious  disease  which  has  been  called  the  disease 
of  the  age,  namely,  anxiety.  Nothing  else  can  cure  us  of 
anxiety.  We  may  be  distracted  at  times  by  various  diver- 
sions from  our  anxious  thoughts,  but  it  is  only  the  profound 
belief  that  God  is  our  sufficiency  that  will  cure  us  of  the 
disease.  Again,  as  soon  as  we  feel  and  act  upon  our  con- 
viction that  God  is  our  sufficiency;  our  whole  mode  of  think- 
ing is  changed.  There  is  a  dismissal  of  trifles,  trifles  are 
regarded  as  trifles  and  not  taken  as  serious  things.  If  we 
believe  God  to  be  our  sufficiency,  our  lips  will  never  dare  to 
utter  an  unworthy  or  a  weak  argument  on  behalf  of  Chris- 
tianity ;  our  preaching  will  be  stronger  and  purer  and 
simpler ;  we  shall  not  insult  God,  Who  is  our  sufficiency, 
by  attempting  to  prop  Him  up  ;  we  shall  put  only  good 
stones  into  God's  temple.  We  shall  be  saved  from  rash 
charges  against  those  with  whom  we  disagree  ;  we  shall  be 
afraid  to  attempt  conversion  by  negation.  We  shall  have 
courage  to  dare,  because  our  God  is  daring, — and  what 
tremendous  things  you  and  I  are  called  upon  to  dare  ! 

Think  of  some  of  the  ideals  that  are  in  the  minds  of  men 
in  our  day  and  generation,  the  ideal,  for  instance,  to  bind  all 
the  nations  of  the  world  together,  the  East  to  the  West,  in 
spite  of  its  strange  and  seemingly  at  times  insuperable  diffi- 
culties, in  the  face  of  the  fact  that  national  life  has  been  in 
these  past  years  acutely  individualised.     Think  of  the  desire 


334     ADDRESSES  AT  EVENING  MEETINGS 

and  ihe  effort  on  the  part  of  right-minded  men  and  of  right- 
minded  nations  to  banish  war;  think  of  our  purpose  not 
merely  to  evangeUse  the  world,  but  to  Christianise  the  world, 
to  make  all  men  realise  their  sonship  of  God  in  Jesus  Christ. 
Or,  again,  our  ideal  as  it  is  in  our  minds  to  achieve  a  perfect 
unity,  not  merely  the  unity  of  those  various  portions  of 
Christendom  here  represented,  but  the  whole  of  Christen- 
dom. It  is  for  us  to  shame  Rome  out  of  her  proud  loneli- 
ness ;  it  is  for  us  to  startle  the  Greek  Church  out  of  her 
starved  orthodoxy.  That  is  the  task  before  us.  Let  us  be 
satisfied  with  nothing  less,  and  we  cannot  be  satisfied  with 
anything  less,  because  God  is  our  sufficiency. 

Courage  to  dare  will  be  the  result  of  this  conviction,  and 
also  courage  to  bear.  Our  God  is  a  daring  God,  and  He  is 
also  a  bearing  God.  The  Cross  is  a  witness  to  that,  and 
there  is  no  woe  of  the  human  heart,  there  is  no  suffering,  be 
it  ever  so  small,  that  God  does  not  take  into  His  own  life 
and  feel  as  mere  human  life  cannot  feel  it.  We  shall  have 
courage  to  bear  the  discipline  of  waiting,  which  I  think  for 
an  eager,  impetuous  generation  is  perhaps  the  hardest  dis- 
cipline of  all,  to  wait  for  God's  time.  We  want  results, 
results  :  but  God  tells  us  that  results  come  only  when  they 
are  due.  So  we  have  to  wait,  to  wait  His  bidding  for  our 
results.  It  takes  a  great  deal  of  courage  sometimes  to  do, 
but  there  are  occasions  when  it  takes  a  great  deal  more 
courage  not  to  do,  but  to  stand  and  wait  and  see  the  Salva- 
tion of  God.  Then  in  addition  to  these  things  that  we  have 
to  bear,  and  with  God  as  our  sufficiency  we  are  ready  to 
bear,  there  are  all  the  sufferings  of  this  present  time,  which 
are  not  worthy  to  be  compared  with  the  glory  that  shall 
be  revealed  hereafter. 

Am  I  wrong  in  thinking  that  there  are  in  this  great 
gathering  some  whose  minds  at  this  present  moment  are 
turned  toward  their  far-off  mission  stations  with  a  mixture  of 
hope  and  apprehension  ?  It  is  a  very  easy  thing — and  I 
speak  from  experience  —  for  a  missionary  to  go  to  the 
mission  field  for  the  first  time.  He  is  carried  on  the  wings 
of  emotion,  he  has  not  yet  experienced  all  the  difficulties 
and  the  commonplaces  and  the  hardships  which  are  in  store 


RT.  REV.  BISHOP  BRENT  335 

for  him ;  but  when  he  goes  back  the  second  time  and  the 
third  time  with  the  consciousness  of  all  his  past  failures,  all 
his  grave  difficulties  before  him,  then,  unless  he  was  sure 
that  God's  abundance  was  man's  sufficiency,  he  could  not 
go.  And  there  are  those  of  you  to-night — oh,  how  I  honour 
you  ! — who  are  going  back  to  your  fields,  some  of  you  never 
to  return,  but  there  is  no  self-pity,  there  is  no  desire  for 
commiseration,  because  God  is  your  sufficiency.  You  know 
that  you  are  always  going  to  be  obscure,  you,  the  silent 
multitude  in  this  assembly.  There  have  been  many  speakers, 
but  there  have  been  multitudes  of  the  silent  ones  who  will 
always  play  the  modest  part  and  do  the  unseen  work  and 
die  in  the  obscurity  in  which  they  have  lived,  vvho  leave  a 
monument  behind  for  which  future  generations  will  bless 
their  names.  And  it  is  to  you  who  are  rejoicing  in  your 
obscurity,  who  are  ready  to  go  back  in  the  face  of  your 
perils  and  hardships,  it  is  to  you  I  speak  when  I  say  that 
God  proves  His  sufficiency  for  man  when  He  enables 
you  to  return  to  your  task  in  the  spirit  in  which  you  are 
returning.  God's  sufficiency  !  It  is  a  theme  that  declares 
itself,  and  if  I  were  not  sure  of  that  I  should  feel  depressed 
at  the  very  imperfect  way  in  which  I  have  tried  to  present  it 
to  you,  but  I  am  not  depressed.  I  have  said  but  little ; 
God  has  said  an  infinite  deal  to  your  hearts,  and  my  last 
words  will  be  in  the  shape  of  a  prayer — 

' '  Lord  of  the  mountain  peaks  piercing  tlie  sky, 
Quicken  our  faith  to  reach  Thy  Life  on  high  ; 
.Vbove  our  feebleness  let  Thy  Best  tower 
Till  wc,  weak  sons  of  men,  rise  sons  of  power." 


THE    SUFFICIENCY   OF    GOD 

II. 

By  the  Rev.  R.  F.   HORTON,   D.D. 

Address  delivered  in  the  Assembly  Hall  on   Wednesday 
Evenings  22nd  June 

As  during  these  days  the  Conference  has  deployed  before 

our  imagination  the  vastness  of  the  missionary  task — 220 

millions  of  souls  in  lands  which  are  not  occupied,  imperfect 

covering  of  the  ground  which  we  call  the  occupied   fields, 

the   difficulty   of  obtaining   the  men   and  women   who   are 

qualified  by  the  gifts  of  grace,  and  the  difficulty  of  training 

them    and   giving    to    them    the   gifts    of    knowledge    and 

experience  which  are  also  needed,   the  difficulty  of  raising 

the  money,  the  difficulty  of  working  together  and  removing 

the  obvious  waste  of  our  divided  actions, — I  say  that  as  this 

Conference     has     deployed    before    our    imagination     the 

vastness   of  this    task,    not   only   every  one   who  is   in   the 

Conference,  but  the  Conference  itself,  has  been  asking  with  a 

much  deeper  meaning,  with  a  much  more  trembling  sense 

of  its   reality,   the   question,    "Who    is    sufficient  for  these 

things  ?  "     But,  at  the  same  time,  the  Conference  has  been 

answering  with  a  voice  ever  clearer,  carrying  it  home  with  a 

conviction  ever  deeper,  day  after  day, — the  Conference  has 

been    answering    its    own    question    in    one   word,    "God." 

Therefore,  naturally,  as  the  end  of  the  Conference  approaches, 

we  all  turn  from  the  vastness  of  the  task  to  the  vastness  of 

our  God.     Before  I  came  to  the  Conference  I  had  a  partial 

vision  of  the  ways  of  God.     It  was  a  strange  and  unexpected 

336 


REV.  R.  R  HORTON  33; 

preparation  for  a  Missionary  Conference,  but  somehow  my 
mind  turned  to  the  thought  of  the  world  as  it  is  seen,  not 
by  the  eye  of  the  Church  but  by  the  eye  of  modern  science. 
I  happened  to  read  those  curious  Hnes  of  Morrison's 
expressing  the  scientific  faith.  They  sound  strange  in  this 
audience,  but  I  wonder  whether  any  of  you  will  feel  how 
they  came  as  an  inspiration  : — 

"  We  were  amphibians  scaled  and  tailed, 

And  drab  as  a  dead  man's  hand, 
And  we  coiled  at  ease  'neath  the  dripping  trees 

Or  sprawled  through  the  mud  and  sand, 
Croaking  and  blind  with  our  five  clawed  feet 

Writing  a  language  dumb, 
With  never  a  spark  in  the  empty  dark 

To  hint  at  a  life  to  come." 

And  then,  later  on — 

"  There  came  a  time  in  the  last  of  life, 
When  over  the  nursing  sod 
The  shadows  broke  and  the  soul  awoke 
In  the  strange  sweet  dream  of  God." 

It  seemed  to  me,  for  a  moment,  as  if  I  could  see  the  long 
slow  purpose  of  God  in  the  world,  and  see  how  He  was 
sufficient  to  lead  life  upward  to  the  life  of  man,  how  He  was 
sufficient  to  lead  man  upward  to  the  life  of  Christ,  and  how 
He  is  sufficient  and  obviously  intends  to  lead  the  life  of 
mankind — all  of  it — upwards  into  the  fulness  of  the  measure 
of  the  stature  of  Christ.  And  I  hesitate  to-night  to  say  that 
the  process  is  too  slow.  I  question  whether  He  has  lost  a 
moment.  I  believe  He  has  been  moving  as  rapidly  as  it  is 
possible  to  move.  This  Conference  was  never  possible  until 
the  year  19 10.  Directly  it  was  possible  it  was  called. 
This  combination  of  missionaries  would  have  been  incon- 
ceivable a  century  ago,  and  it  has  only  become  gradually 
conceivable  during  the  century  that  has  passed,  and  directly 
it  is  conceivable  it  is  accomplished.  I  do  not,  brethren, 
believe  that  God  has  lost  a  moment  in  His  mighty  plan, 
beginning  in  those  aeons  that  are  past,  ending  in  those  aeons 
that  are  to  come,  but  controlled  from  the  first  to  the  last  by 
COM  IX. — 22 


338    ADDRESSES  AT  EVENING  MEETINGS 

the  hand  that  is  ali-sullicient,  the  hand  that  has  given  us  our 
Gospel  and  our  Christ. 

Now  I  am  going  to  tell  you  that  while  that  was  a  great 
encouragement  in  prospect  of  this  Conference,  this  Confer- 
ence of  nine  days  has  been  to  me  a  great  transformation. 
It  has  brought  to  me — and  I  beUeve  it  has  brought  to  you, 
and  it  will  bring  to  the  wide  Christian  world  in  the  course 
of  the  coming  weeks — such  a  vision,  such  an  uplifting,  such 
a  revelation  of  our  God  and  His  ways,  that  the  things  we 
knew  ten  days  ago  seem  small,  and  the  truth  we  held  when 
we  came  seems  dim  compared  with  the  truth  we  see  to-day, 
a  certainty  that  has  settled  down  upon  our  hearts.     First, 
this  Conference  has  shown  me  what  a  wonderful  truth  we 
have  to  teach  the  world,  what  an  incomparable  truth,  what 
a  Book  we  have  in  the  Bible,  and  especially  in  the  New 
Testament.     I  wonder  if  you  happen  to  remember  a  letter 
which  was  written  towards  the  end  of  his  life  by  Professor 
Max  Miiller,  who  may  be  regarded  as  the  founder  of  the 
science  of  Comparative  Religion.     He  says,  "How  shall  I 
describe  to  you  what  I  found  in  the  New  Testament  ?     I 
had  not  read  it  for  many  years,  and  was  prejudiced  against 
it  before  I  took  it  in  hand.     The  light  which  struck  Paul 
with  blindness  on  his  way  to  Damascus  was  not  more  strange 
than  that  which  fell  on  me  when  I  suddenly  discovered  the 
fulfilment  of  all  hopes,  the  highest  perfection  of  philosophy, 
the    key  to  all  the   seeming  contradictions  of  the  physical 
and  moral  world.     The  whole  world  seemed  to  me  to  be 
ordered  for  the  sole  purpose  of  furthering  the  religion  of  the 
Redeemer,  and  if  this  religion  is  not  divine,  I  understand 
nothing  at  all.      In  all  my  studies  of  the  ancient  times  I 
have    always  felt   the  want    of  something,  and    it  was  not 
until  I  knew  our  Lord  that  all  was  clear  to  me.     With  Him 
there  is  nothing  I  am  unable  to  solve,  and  yet  there  are 
some  people  who  push  the  New  Testament  aside  as  if  it 
had  no  message  for  them."     And  Max  Miiller,  a  German 
Christian,  an    English  Christian  by  adoption,  had    himself 
pushed  the  New  I'estament  aside  as  if  it  had  no  meaning 
for  him  until  he  had  studied  all  the  sacred  books  of  the 
world,  and  then  came  back  to  hnd  that  this  was  the  only 


REV.  R.  F.  HORTON  339 

book,  the  one  thing  needful.  Brethren,  it  has  been  forced 
upon  me  this  week  that  we  may  say  what  the  Apostles  said 
at  the  beginning,  "We  are  not  ashamed  of  the  Gospel  of 
Christ."  With  all  our  increased  knowledge  of  the  re- 
ligions of  the  world,  with  all  our  deepest  sympathy, 
with  all  our  longing  to  do  them  justice  and  to  find 
in  them  whatever  is  true,  and  to  welcome  those  who 
profess  them  as  on  the  way  to  the  light  we  know  and 
love,  with  all  this  added  knowledge  and  deeper  experience, 
we  need  not  be  ashamed  of  the  Gospel  of  Christ.  It  is  the 
power  of  God — it  is  proved  to  be  the  power  of  God — unto 
salvation,  and  there  is  nothing  like  it.  It  is  what  the 
world  needs,  and  it  is  the  only  thing  that  meets  the  need  of 
the  world.  What  has  passed  in  this  room  is  a  clear 
enunciation  of  the  positive  demonstration  that  the  Gospel 
of  Jesus  Christ  is  the  great  saving  power  in  the  whole 
world. 

But  now  may  I  tell  you  of  the  other  thing  that  has  been 
borne  in  upon  me  with  irresistible  conviction?  We  have 
been  declaring  to-night  the  sufficiency  of  God  and  confess- 
ing the  insufficiency  of  man.  The  Church  is  not  sufficient. 
So  far  from  being  sufficient  to  meet  the  emergency,  it  has  not 
proved  itself  sufficient  to  meet  the  present  situation.  Then 
the  question  comes.  Why  is  the  Church  insufficient,  why 
does  not  the  power  of  God  work  through  the  Church,  why 
does  not  the  power  of  God  elicit  the  missionaries  and  the 
money,  and  bring  us  together  in  one  and  make  us  act 
together  as  one  for  the  work  that  is  obviously  needed  ?  It 
has  been  borne  in  upon  me  all  through  this  week  that  the 
real  answer  to  that  question  is  this  :  that  the  Church,  speak- 
ing broadly,  does  not  realise  that  the  sufficiency  of  God  for 
man  is  mediated  by  Jesus  Christ  alone,  that  in  Jesus  Christ 
it  has  pleased  the  Father  that  all  the  fulness  should  dwell, 
that  in  Jesus  Christ  are  the  treasures  of  wisdom  and  know- 
ledge and  power.  The  reason  why  the  sufficiency  of  God 
does  not  come  to  the  help  of  the  chariots  whose  wheels  are 
off,  and  the  Churches  that  are  dead  or  dying,  is  that  we  do 
not  keep  our  eyes  concentrated  on  Jesus,  Jesus  only.  He 
is  the  only  channel  of  that  power ;  He  is  the  only  storehouse 


340    ADDRESSES  AT  EVENING  MEETINGS 

of  that  sufficiency.  It  is  vain  to  expect  the  operative  power 
of  the  sufficiency  of  God  except  through  Jesus  Christ. 
And  it  is  because  the  Church  in  our  days  has,  to  a  large 
extent,  obscured  or  lost  the  supremacy  of  our  Lord  that  the 
sufficiency  of  God  is  withheld  from  us. 

The  sufficiency  of  our  Lord  !  Yes,  that  is  the  point  of 
practical  application,  the  sufficiency  of  Jesus  Christ.  It  is 
not  necessary  to  formulate  a  doctrine  of  the  person  of  Jesus. 
We  may  well  hesitate  to  press  that  upon  men.  But  you 
can  in  the  light  of  facts  form  the  doctrine  of  the  sufficiency 
of  Jesus,  and  you  can  bring  them  to  Jesus  with  the  clear 
conviction  that  there  is  none  other  name  given  among  men 
whereby  they  can  be  saved  but  this,  and  there  is  none  other 
power  outside  for  God  to  use  for  the  salvation  of  the  world 
except  the  power  that  He  has  stored  in  His  dear  Son,  and 
in  His  Cross  and  Resurrection  and  Intercession.  Without 
Him  we  are  powerless,  and  all  our  power  is  in  precise 
proportion  to  the  concentration  and  exclusiveness  of  our 
belief  in  Him,  the  perfect,  all-sufficient  Saviour,  the  Head 
of  the  Church,  the  Captain  of  the  embannered  host  that 
ought  to  be  marching  to  victory,  but  is  in  barracks 
worshipping  its  idols  instead  of  following  its  Captain. 

There  is  one  other  word  that  I  venture  to  say  to  you  before 
1  close.  There  has  been  given  to  this  Conference  from  the 
first  a  most  extraordinary  vision  of  the  world.  The  whole 
world  has  been  held  before  us  in  this  room  day  by  day,  and 
there  has  been  given  to  this  Conference  a  most  extraordinary 
conviction  that  it  is  the  duty  and  the  power  of  the  Church 
to  give  the  Gospel  to  that  whole  world;  there  has  been 
given  to  this  Conference,  I  believe,  a  quiet,  growing  resolution 
that  it  must  be  done,  that  it  can  be  done,  yes,  and  though 
we  speak  it  with  unutterable  humility,  that  even  we  can  do 
it.  Whence  has  come  this  penetrating  vision  of  the  whole 
world,  whence  this  profound  conviction  of  the  meaning  of 
our  duty  to  the  whole  world,  whence  did  it  come  ?  There 
can  be  no  doubt  who  did  this.  We  give  all  credit  to  our 
secretaries  and  organisers,  but  we  know  well  that  they  have 
only  succeeded  because  they  have  been  agents  and  obedient 
agents.     It  was  God  who  did  it.     They  have  never  dared  to 


REV.  R.  R  HORTON  341 

take  a  step  without  referring  it  to  Him  again.  They  have 
hardly  ventured  to  write  a  letter  unless  they  realised  Him. 
It  has  been  His  doing.  He  drew  us  together  from  the  ends 
of  the  earth,  He  made  us  of  one  mind,  He  has  given  this 
perfect  order  to  the  proceedings,  He  has  given  this  unity 
and  direction,  so  that  now  as  we  approach  the  close  we 
know  by  Whom  we  were  led.  Is  it  likely  that  He  Who  has 
given  the  vision.  He  Who  has  drawn  us  together,  He  Who 
has  marked  His  presence  by  unmistakable  signs,  will  dis- 
appoint us  ? 

"  Therefore  to  Whom  turn  I  but  to  Thee,  the  ineffable  Name  ? 
Builder  and  maker,  Thou,  of  houses  not  made  with  hands  ! 
What !  have  fear  of  change  from  Thee  Who  art  ever  the  same  ? 
Doubt  that  Thy  power  can  fill  the  heart  that  Thy  power  expands  ?  " 

Who  can  doubt  it  ?  If  God  has  given  the  vision,  if  God 
has  breathed  upon  us  the  thought  of  the  whole  wide  world 
for  Jesus,  if  He  has  wrought  it  upon  us, — not  a  number  of 
children  in  the  nursery  singing  children's  hymns  at  their 
mother's  knee,  but  a  number  of  bronzed,  weather-beaten 
men  who  have  fought  the  fight  and  borne  the  brunt  of  the 
world,  hardened  sceptics  some  of  us,  hardened  rebels  many 
of  us,  guilty,  unworthy — if  He  has  fixed  it  in  our  mind  that 
we  were  called  together  in  Edinburgh  to  take  steps  to  move 
on  the  Army  of  Christ  for  the  Conquest  of  the  World  : 
can  we  doubt  that  He  will  fulfil  the  thought  and  the 
purpose  that  He  has  in-breathed  ?  Shall  we  question  ? 
No,  we  will  not  question.  We  will  come  to  Him  as  the  day 
is  closing,  as  the  Conference  passes  into  a  blessed  memory 
— we  will  come  to  Him,  and  on  our  knees  with  all  our 
hearts  bowed,  with  all  our  souls  surrendered,  with  all  our 
brains  offered  and  our  bodies  laid  upon  the  altar — we  will 
come  to  Him  and  ask  Him  to  do  it,  and  tell  Him  that 
though  our  lips  are  so  unclean,  yet  if  He  will  touch  them 
with  the  coal  from  the  altar,  we  will  say  "  Here  am  I,  send 
even  me." 


VALEDICTORY  ADDRESS 

By  sir  ANDREW  L.  FRASER,  K.C.S.I.,  LL.D. 

Delivered  in  the  Assembly  Hall  on  Thursday 
Evening,  2^rd June 

This  has   been  a  very  wonderful  gathering.     I   can   fancy 

what  an  experience  it  has  been  for  some  who  have  come 

from  the  far  and  lonely  places  of  the  field,  to  see  this  great 

assembly  of  men  and  women  engaged  in  the  same  work  as 

theirs  gathered  together  from  all  parts  of  the  world.     How 

they  have  rejoiced  to  see  pictured  before  them  visibly  the 

greatness  of  the  cause  that    they   are  engaged  in  !     How 

this   thought  has  come   upon   us  during  our  meetings  day 

by   day :    the   magnitude    of   the    task    that    is    before    the 

Church,  the  greatness  of  the  interests  involved — the  interests 

of  immortal  souls,  the  interests  of  the  nations  of  the  earth, 

and  the  interests  of  the  human  race.     We  have  had  unfolded 

to  us  day  by  day  the  greatness  of  the  questions  which  are 

arising  in  the  mission  field.     We   have   seen   some   of  the 

greatest  intellects  in  the  country,  because  they  belong  also 

to  the  Church   of  Christ,  giving  themselves  to  the  solution 

of  those  problems  and  recognising  their  greatness  and  their 

complexity.      We  have  realised  something  of  the  greatness 

of    the    work.       We    have    surely    realised    this    also,    the 

tremendous   demand    that  that  work    makes   upon   all   our 

energies  and  upon  all  our  resources.     Nothing  is  too  great 

to  give  to  this  work.     Nothing  is  adequate  for  it.     We  have 

realised  that  all  we  have  been  giving,  all  that  the  Church  has 

been  giving,  is  little  compared  with  what  is  required  for  this 

great  work.     We  realise  that  it  requires  all  the  resources  of 

342 


SIR  ANDREW  L.  FRASER  343 

the  Church,  all  the  statesmanship  of  the  Church  to  use 
these  resources,  and  that  every  effort  must  be  made  to  work 
together  to  economise  resources,  to  prevent  friction,  and  to 
carry  out  the  work  in  a  way  worthy  of  the  greatest  cause 
committed  to  men. 

What  a  wonderful  thing  it  must  have  been  to  men  who 
have  been  living  solitary  lives  in  the  midst,  not  only  of 
heathenism,  but  also  too  often  of  carelessness  and  indifference 
of  those  who  are  called  by  the  Christian  name,  away  in  the 
lonely  parts  of  the  field,  in  the  solitude  which  is  worse  than 
any  physical  loneliness — to  come  and  find  gathered  round 
about  them  men,  not  only  from  all  parts  of  the  world,  but 
from  all  sections  of  the  Christian  Church,  animated  by  the 
same  spirit  and  drawn  together  in  unity  by  the  same  aim 
and  purpose.  There  has  been  a  far  greater  amount  of  unity 
in  the  meetings  than  in  the  speeches.  It  has  been  the 
atmosphere  in  which  we  have  lived.  But  we  do  not  for  a 
moment  think  that  we  have  had  anything  to  do  with  this. 
We  should  not  care  for  it  half  so  much  if  we  did  not  realise 
that  it  was  the  Lord  Jesus  Christ  in  our  meetings  that 
produced  this  spirit  of  unity.  We  have  felt  this  unity,  not 
because  we  have  wanted  to  feel  it,  not  because  we  have 
striven  to  get  up  a  sentiment  and  an  enthusiasm  in  our 
meetings,  but  because  we  have  gathered  round  the  one 
Lord  realising  the  one  work  that  He  has  given  to  us  all  to 
do.  It  is  to  the  Lord  Jesus  Christ  that  we  have  been 
drawn.  We  remember  that  the  work  is  His,  that  the  claim 
is  His,  that  His  is  the  right  to  reign.  It  is  not  our  denomin- 
ation that  we  want  to  advance.  It  is  not  our  prosperity  that 
we  want  to  secure.  Oh  that  the  Lord  would  cleanse  our 
hearts  to-day,  as  surely  we  desire  our  hearts  to  be  cleansed, 
that  there  might  be  nothing  of  self-seeking  in  us  at  all,  but 
only  devotion  to  the  sacred  name  of  the  Lord  Jesus  Christ ! 

Our  hearts  have  been  gathered  round  Jesus  in  another 
way.  We  have  felt  that  the  work  was  far  greater  than  any- 
thing we  could  achieve.  We  have  felt  that  the  work  was 
beyond — we  have  said  it  over  and  over  again — beyond  a 
divided  Christendom.  It  is  altogether  beyond  even  a  united 
Christendom   except    for   the  Lord  Jesus  Christ.      "  Apart 


344     ADDRESSES  AT  EVENING  MEETINGS 

from  Me  ye  can  do  nothing."  And  in  this  great  work  of 
ours  it  is  this  Lord  Jesus  whom  we  acknowledge,  to  whom 
we  are  looking  for  help  and  for  strength,  in  whom  is  all  our 
hope  of  victory.  How  our  hearts  have  burned  within  us, 
brethren,  day  by  day,  when  we  have  heard  men  in  short 
quick  speeches  one  after  another  telling  of  what  He  has 
done,  of  progress  made,  of  victories  won,  of  the  cause  going 
on  because  the  Christ  is  leading.  We  have  been  stirred  in 
our  hearts  because  we  have  met  with  our  Lord.  We  feel 
that  we  have  seen  Him.  We  have  seen  Him  as  the  main- 
spring of  victory  and  of  action.  We  have  seen  Him  as  a 
sympathising  fellow-worker.  We  have  lived  happily  for 
these  days  under  the  influence  of  our  beloved  Master,  and 
we  desire  to  carr}^  with  us  the  presence  of  the  Lord  Jesus 
Christ  from  this  Conference,  We  desire  to  go  from  this 
Conference  realising  His  presence  as  our  power  for  His 
service, — hearing  His  call  for  service  and  answering  it  be- 
cause it  is  a  call  to  Himself;  not  dissociating  His  service 
from  Himself,  but  taking  up  the  burden  that  He  bore  and 
following  close  to  Him.  We  want  to  present  our  Saviour 
to  the  world  :  we  know  no  other  name.  We  want  also  to 
to  give  that  same  Lord  Jesus  Christ  to  our  brethren.  In 
all  our  association  with  our  brethren  we  want  to  cany  Him 
with  us.  We  do  not  want  to  leave  Him  behind  in  any 
sphere  of  human  fellowship  at  all.  We  want  to  carry  Him 
and  His  presence  to  the  Church  and  to  the  world. 

How  the  Lord  Jesus  Christ  the  Crucified  has  laid  hold  ot 
our  hearts  !  You  know  it  is  so — you  know  it  is  so.  There 
are  many  that  might  look  upon  us  and  judge  us  and  say, 
"  Poor  hearts  that  have  not  loved  their  Lord."  But  Thou 
that  knovvest  all  things,  Thou  knowest  that  we  love  Thee. 
Thou  hast  bought  us  with  Thy  blood.  Thou  hast  given 
Thyself  for  us,  Thou  hast  died  for  us.  We  are  Thine  and 
we  love  Thee.  We  want  to  carry  this  love  of  Christ  to  our 
brothers  and  to  the  world.  We  want  to  know  nothing  save 
Christ  and  Him  crucified  :  to  know  Him  in  the  power  that 
He  has  over  our  own  hearts,  to  know  Him  in  the  power  that 
He  has  over  the  Church  which  He  has  bought,  and  to 
know  Him   in   the  power  that  He  has  to  draw  sinners  to 


SIR  ANDREW  L.  FRASER  345 

Himself  and  save  them  through  His  blood.  And  it  is  He 
who  says,  "  Lo,  I  am  with  you  alway,  even  unto  the  end  of 
the  world."  I  do  not  know  whether  our  hearts  could  dare 
to  say,  "  If  Thy  presence  go  not  with  us,  carry  us  not  up 
hence,"  whether  we  would  rather  cease  to  move  than  move 
without  Him ;  but  I  do  know  that  this  alternative  is  not 
before  us.  We  have  His  own  promise.  Hear  the  voice 
of  the  Truth,  hear  the  voice  of  the  true  unchanging  Friend, 
Jesus  Christ,  the  same  yesterday,  to-day,  and  for  ever : 
"  Lo,  I  am  with  you  alway,  even  unto  the  end  of  the  world." 

Now  we  have  to  scatter.  I  cannot  say  but  that  this  word 
is  a  painful  word  to  say  after  these  ten  days  of  happy  fellow- 
ship. We  have  to  scatter  and  go  every  man  to  his  work  ; 
and  yet  is  it  not  well?  The  work  is  waiting.  His  work  is 
urgent.  We  are  going  to  the  work  ;  and  we  are  not  going  as 
we  came.  We  have  better  views  of  the  work,  clearer  views 
of  its  magnitude,  brighter  views  of  its  prospects.  We  know 
each  other  better.  We  have  looked  one  another  in  the  face, 
and  we  will  never  get  this  vision  that  we  now  have  before  us 
out  of  our  minds.  When  you  are  far  away,  you  that  are 
going  to  the  distant  places  of  the  field,  you  will  remember 
that  you  have  left  behind  you  in  this  town  of  Edinburgh, — 
ay,  and  in  hundreds  of  places  to  which  these  delegates  are 
being  scattered, — men  who  are  praying  for  you,  thinking 
of  you,  loving  you,  sympathising  with  you,  holding  up  your 
hands. 

We  have  firmly  determined  to  continue  the  spirit  and  to 
carry  on  the  work  of  the  Conference.  We  want  more  than 
that,  we  want  to  carry  it  on  in  our  own  hearts,  each  one  of 
us  for  himself,  to  go  away  with  a  heart  full  of  what  the 
Conference  has  given,  of  what  the  Lord  Himself  has  given 
at  the  Conference.  We  want  to  go  away  and  put  it  into  our 
lives.  We  have  not  had  time  yet  to  understand  it  all.  We 
will  go  in  the  strength  of  this  food  for  many  days.  We  will 
carry  forward  the  spirit  of  the  Conference,  what  it  has  taught 
us  of  the  work,  and  what  it  has  taught  us  of  our  brethren. 
But  there  is  one  thing  above  all  things,  dearly  beloved,  that 
we  will  not  forget.  We  will  remember  what  the  Conference 
has  taught  us  about  God.     It  is  a  mighty  army  this  of  ours, 


346     ADDHESSES  AT  EVENING  MEETINGS 

even  here  as  we  are  gathered  together.  It  is  a  mighty  army 
when  we  think  of  the  things  it  has  accomplished ;  but  it  is  a 
mighty  army  above  all  because  God  is  in  it.  "  God  is  not 
a  man  that  He  should  lie,  neither  the  Son  of  man  that  He 
should  repent.  ...  He  hath  not  beheld  iniquity  in  Jacob, 
neither  hath  He  seen  perverseness  in  Israel :  the  Lord  his 
God  is  with  him,  and  the  shout  of  a  king  is  among  them.  .  .  . 
Surely  there  is  no  enchantment  against  Jacob,  neither  is  there 
any  divination  against  Israel:  according  to  this  time  it 
shall  be  said  of  Jacob  and  of  Israel,  What  hath  God  wrought !  " 
Let  us,  as  we  separate  from  one  another,  go  in  the  strength 
of  God,  and  stay  ourselves  on  our  God. 


CLOSING    ADDRESS 

By  JOHN  R.   MOTT,   LL.D. 

Delivered  in  the  Assembly  Hall  on  Thursday  Evenings 

lyrd  Ju7ie. 

The  end  of  the  Conference  is  the  beginning  of  the  conquest. 
The  end  of  the  planning  is  the  beginning  of  the  doing.  What 
shall  be  the  issue  of  these  memorable  days?  Were  the 
streams  of  influence  set  in  motion  by  God  through  this 
gathering  to  come  to  a  stop  this  night,  the  gathering  would 
yet  hold  its  place  as  truly  notable  in  His  sight.  Has  it  not 
widened  us  all  ?  Has  it  not  deepened  us  all  ?  Has  it  not 
humbled  us  increasingly  as  we  have  discovered  that  the 
greatest  hindrance  to  the  expansion  of  Christianity  lies  in 
ourselves  ?  Has  it  not  tried  us  as  though  by  fire  ?  Gathered 
together  from  different  nations  and  races  and  communions, 
have  we  not  come  to  realise  our  oneness  in  Christ  ?  There- 
fore though  there  have  been  few  resolutions,  though  there 
have  been  no  signs  and  sounds  and  wonders  as  of  the  rushing 
wind,  God  has  been  silently  and  peacefully  doing  His  work. 
But  He  has  infinitely  greater  designs  than  these.  It  is  not 
His  will  that  the  influences  set  forth  by  Him  shall  cease  this 
night.  Rather  shall  they  course  out  through  us  to  the  very 
ends  of  the  earth.  In  a  few  hours  we  shall  be  scattering  our- 
selves among  the  nations  and  the  races  of  mankind,  and  God 
sends  us  forth  to  large  things.  He  is  a  great  God.  He  is 
summoning  us  to  vaster,  greater  plans  than  we  had  in  mind 
when  we  came  here,  plans,  adequate  in  scope,  in  thorough- 
ness, in  strategy,  and  in  the  spirit  that  shall  carry  them  out. 
He  is  summoning  us  to  larger  comprehension  of  the  peoples 

347 


348     ADDRESSES  AT  EVENING  MEETINGS 

to  whom  we  go,  and  the  message  that  we  bear.  He  is 
summoning  us  to  this  larger  community  which  we  have 
realised  during  these  hours.  He  is  summoning  us  to  larger 
sacrifice,  one  that  is  like  unto  a  new  experience,  like  unto  a 
revolution,  a  transformation.  Our  best  days  are  ahead  of 
us  and  not  in  these  ten  days  that  we  have  spent  together, 
still  less  in  the  days  that  lie  behind  them.  Why  ?  Because 
we  go  forth  to-night  with  larger  knowledge,  and  this  in  itself 
is  a  talent  which  makes  possible  better  things.  We  go  out 
with  a  larger  acquaintanceship,  with  deeper  realisation  of  this 
fellowship  which  we  have  just  seen,  and  that  is  a  rich  talent 
which  makes  possible  wonderful  achievements.  Our  best 
days  are  ahead  of  us  because  of  a  larger  body  of  experience 
now  happily  placed  at  the  disposal  of  all  Christendom.  Our 
best  days  are  ahead  of  us  because  we  have  a  deeper  insight 
into  the  character  and  purposes,  the  desires  and  the 
resources  of  our  God.  Our  best  days  are  ahead  of  us 
because  we  have  a  larger  Christ,  even  one  who  requires,  as 
we  have  learned  increasingly  these  days,  all  of  us,  and 
all  nations,  and  races,  and  communions  through  which 
adequately  to  express  His  excellences,  and  to  communicate 
His  power  to  our  generation.  We  have  a  larger  knowledge 
of  the  purposes  and  designs  of  God,  and  we  have  come  to 
see  that  these  are  immeasurably  greater  than  we  had 
dreamt.  Therefore,  with  rich  talents  like  these  which  we 
bear  forth,  surely  our  best  days  are  ahead  of  every  one  of 
us,  even  the  most  distinguished  person  in  our  great 
company. 

But  if  this  is  to  be  true  we  must  let  two  things  strike  deep 
down  into  our  lives  to-night,  and  in  the  days  that  shall 
follow.  One  is  the  need  of  reality.  Better  might  it  have 
been  in  many  ways  had  we  not  come  to  this  hall  if  this  note 
is  not  to  have  full  expression  in  our  lives.  Infinite  harm 
will  have  been  done  to  have  gathered  here  and  have  had 
facts  and  arguments  burning  in  our  brains  with  convincing 
force,  to  have  had  our  hearts  stirred  with  deep  emotion, 
unless  we  give  adequate  practical  expression  to  all  these 
emotions  and  convictions.  There  is  something  subtly  and 
alarmingly   dangerous   in    acquiring  any  knowledge   of  the 


JOHN  R.  MOTT,  LL.D.  349 

needs  of  man  and  the  designs  and  desires  of  our  Saviour,  if 
these  convictions  and  feelings  do  not  escape  in  genuine 
action.  There  has  been  a  steady  stream  of  facts  and  truths 
poured  in  upon  heart  and  brain  until  we  fairly  recoil  under 
the  pressure  of  what  has  been  recorded  in  these  days.  Wc 
have  looked  out  beyond  this  whole  hall  into  a  situation 
throughout  the  non-Christian  world  absolutely  unique  in  the 
history  of  our  religion,  unique  in  opportunity,  unique  in 
danger,  unique  in  responsibility.  These  and  other  things 
that  press  upon  the  whole  emotional  and  mental  nature  of 
the  delegates  constitute  our  undoing  and  our  peril  if  they 
issue  not  in  performance.  If  these  things  do  not  move  every 
one  of  us,  if  these  things  do  not  move  us  to  enter  with 
Christ  into  larger  things,  I  ask  it  reverently,  what  can  the 
living  God  do  that  will  move  us  ? 

This  need  of  reality  means  much — may  it  mean  much 
to  each  one  of  us,  and  especially  to  the  one  perchance 
who  is  most  indifferent  to  it  at  this  time.  What  does  it 
mean?  It  means  that  all  of  us  who  have  been  entrusted 
by  God  with  large  responsibility  in  the  direction  of  this 
missionary  enterprise  shall  go  quietly  out  of  this  hall  to 
revise  our  plans,  not  in  the  light  of  our  resources,  but  of 
His  resources  and  wishes.  I  make  bold  to  say  that  the 
Church  has  not  yet  seriously  attempted  to  bring  the  living 
Christ  to  all  living  men.  Reality  means  that  we  will  not 
only  revise  our  plans  concerning  the  Kingdom,  but  we  will 
revise  with  even  greater  faithfulness  the  plans  with  reference 
to  our  own  lives.  There  is  something  strangely  pathetic  in 
seeing  delegates  at  a  gathering  like  this,  perchance  going 
out  to  feed  with  emaciated  hands  those  who  want  the 
Bread  of  Life.  May  there  be  that  revision  of  plans,  of  life, 
of  habits,  which  will  make  possible  our  own  enrichment  and 
our  own  constancy  of  touch  with  our  living  Head,  that 
these  plans  may  have  at  the  back  of  them  right  motives, 
and  disposition,  and  temper,  and  the  Spirit  of  God.  Reality 
means  that  some  of  us  will  place  our  lives  where  we  least 
expected  to  place  them,  when  we  came  to  this  Conference. 
Well  may  each  one  ask  at  a  time  like  this.  Is  my  life  placed 
where  it  will  count   most  in  this  unprecedented  situation  ? 


350    ADDRESSES  AT  EVENING  MEETINGS 

In  this  great  company  are  some  to  whom  the  note  of  reality 
will  mean  a  giving  of  substance,  the  entering  into  a  life  of 
self-denial.  A  life  of  reality  will  mean  that  some  of  us 
who  have  become  ashamed  in  the  quiet  half-hours  of  these 
days  of  the  flatness,  and  timorousness,  and  self-consciousness 
of  our  intercessory  life,  will  seek  to  school  ourselves  to  greater 
faithfulness  in  this  greatest  ministry.  A  life  of  reality  will 
mean  that  we  will  all  to-night  go  with  Christ  into  the  garden. 
"  If  it  be  possible  let  this  cup  pass  from  Me,"  He  said ; 
and  I  think  you  and  I  have  reached  the  place  where  we 
actually  see  things  so  clearly  with  reference  to  the  world's 
needs  that,  like  our  Saviour,  we  shrink  back  from  what  we 
see  it  is  going  to  cost.  May  we  steal  among  the  olive 
trees  with  Him  this  night,  and  say  as  He  said,  "  Neverthe- 
less not  My  will  but  Thine  be  done." 

There  is  the  need  not  only  of  reality  but  the  need  ot 
immediacy.  A  sense  of  urgency  should  strike  into  the  core 
of  each  one  of  us — even  the  most  obscure  delegate.  Christ 
seemed  to  live  under  the  spell  of  this  sense  of  urgency  by 
day  and  by  night,  and  one  here  has  in  mind  not  so  much 
that  our  lives  may  be  cut  off  quickly  but  that  our  oppor- 
tunity will  slip  away.     How  true  it  is  that — 

"The  work  which  centuries  might  have  done 
Must  crowd  the  hour  of  setting  sun." 

As  one  of  the  sons  of  Scotland  has  written  : — 

"Time  worketh, 
Let  nie  work  too  ; 
Time  undoeth, 
Let  me  do. 

Busy  as  time  my  work  I  ply, 
Till  I  rest  in  the  rest  of  eternity. 

Sin  worketh, 

Let  me  work  too ; 

Sin  undoeth, 

Let  me  do. 

Busy  as  sin  my  work  I  ply, 

Till  I  rest  in  the  rest  of  eternity. 


JOHN  R.  MOTT,  LL.D.  35 1 

Death  worketh, 

Let  me  woik  loo ; 

Death  undoeth, 

Let  me  do. 

Busy  as  death  my  work  I  ply, 

Till  I  rest  in  the  rest  of  eternity." 

God  grant  that  we  all  of  us  may  in  these  next  moments 
solemnly  resolve  henceforth  so  to  plan  and  so  to  act,  so  to 
Hve  and  so  to  sacrifice,  that  our  spirit  of  reality  may  become 
contagious  among  those  to  whom  we  go  :  and  it  may  be  that 
the  words  of  the  Archbishop  shall  prove  to  be  a  splendid 
prophecy,  and  that  before  many  of  us  taste  death  we  shall 
see  the  Kingdom  of  God  come  with  power. 


INDEX 


Absoluteness     of    Christianity,  i      294-300    (cf.    Index,    "  Ani- 

See  Christianitj'.  1      mism  "). 

Abyssinia,   i.    205,    206-7,    212,  .Apologetic  value  of  missions,  i. 

214,  269,  vii.  57-8.  I      45-6. 

Administration     of    Missionary  Apportionment  plan  in  financial 


organisation      of      American 

Mission  Boards,  vi.  147-9,  i53- 
Arabia,   i.    169-70,    173,    180-1, 

187-8,  282, ix.  257. 
Arbitration  Boards,   viii.   23-6, 

149-50,  151. 


Societies.       See      Missionary 
Societies. 
Afghanistan,   i.    193,    201,    280, 

vii.  33- 
Africa,    general    survey    of,    i. 

203-45,    405-8      (cf.      Index, 

"  Africa  ")  ;       education     in,  Argentina,  i.  247. 

iii.    166-213,    267-77,    312-7,  Armenia,  i.  169,  172,  177-8. 

418-22  (cf.  Index,  "  Africa") ;  Arya  Samaj,  iv.  165,  178,  313. 

Christian     literature     in,     ii.  Assam,  i.  40,  138,  139,  159. 

240-4,  iii.  347-50  ;    Animism  Atlas.     See  Statistical  Atlas. 

in,  iv.  6-37,  218,  294-5,  297  ;  Atonement.    5ee  Cross,  doctrine 

relation      of       missions       to '  of  the. 

Governments  in,  vii.  51-87.  Ausschuss  der  deutschen  evan- 

Agnosticism.     5ee  Rationalism.  gelischen  Missionen,  viii.  121. 

Algeria,  i.  216,  269,  281,  405.  Australasia,  i.  125-7. 

American  Indians.     See  Indians.  Attitude   of   the   missionary   to 

Amida  Buddhism,  iv.  76-7,  84,  non-Christian    religions.     See 

98-9,  103,  106,  222,  307.           j  Missionary, 

Amitabha,  iv.  40,  57,  227.             !  Awakening      of     non-Christian 


Ancestors,  worship  of,  among 
animists,  iv.  6,  26,  219  ;  in 
China,  i.  12,  89,  ii.  114-5, 
IS3»  328-9,  iii.  251,  iv.  39,  40, 
41-2,  46-7,  222,  225  ;  in 
Japan,  iii.  253-4,  iv.  73-4, 
80-1,  82,  87, 
286-7. 


peoples.     See  National  Spirit, 
Opportunity. 


Babism,  i.  144,  iv.  123. 
Bahais,  i.    172,  174,    iv.  123-4, 
131,  143,  239,  288. 
,   102-3,  i^-   Bantu   tribes,   animism  among, 
I      iv.  7-37  passim. 


Anglican  Communion,  union  of  Baptism.     See  ii.  Index. 


missions    belonging    to    the, 
ii.  289-93,  viii.  97-9. 
Anglo-American     communities, 
co-operation  in  religious  ser- 
vice for,  viii.  81. 


Basutoland,  i.  227,  $$y,  iii.  184, 
349,  422,  vii.  84.  See  also 
South  Africa. 

Bechuanaland,  i.  230. 

Besant,  Mrs.,  iii.  15. 


Angola.     5ee  Portuguese  Congo,  i  Bhagavad  Gita,  IV.  159-61,  179, 
Animism,  i.  115,  117,  121-2,149,  i      196,  313. 

207-8,  365,  iv.  6-37,  218-21,  Bhakti.     See  ituder  Kinduism. 

353 


COM.   IX. 


-23 


354 


INDEX 


Bhutan,  i.  2S0,  285,  366,  vii.  32. 
Bible,   the,   a  missionary  book, 
vi.  31,  91,  313  ;  importance  of 
the  missionary  study  of,   by 
intending      missionaries,      ii. 
334-5.  V.   no,   167-8,  322-3; 
translation  and  circulation  of,  | 
i.  56,  75,  161,  178,  183,  303-4.' 
310,  313,  ii.  235-8,  viii.  53-6,1 
126.  j 

Bibliography    of    literature    on , 
preparation    of    missionaries, 
V.  291-6.  i 

Bibliography       of       missionary ! 

publications,  vi. 
Bigamy.     See  under  Polygamy. 
Blythswood      Institution,      iii. 

270-1. 
Board    of    Missionary    Studies, 
proposal   for   creation   of,    v. ' 
189-92,  306,  334-5- 
Boards,    missionary.     See    Mis- 
sionary Societies. 
Bokhara,  i.  280. 
Bolivia,  i.  246,  248,  250. 
Borneo,  i.  41,  113,  115,  117,  284 

See  also  Dutch  East  Indies. 
Boxer  outbreak,  vii.  101-2. 
Brahmo    Samaj,    iv.    165,    178, 

184,  245. 
Brazil,  i.  246,  248,  250. 
British    East    Africa,    i.    236-8, 

281.  See  also  Uganda. 
British  Malaya.  See  Malaya. 
Buddhism,  in  Burma,  i.  11,  14, 
153,  iv.  281-7  ;  in  Ceylon,  i. 
II,  14,  164,  iii.  354.  iv.  281-7  ; 
in  China,  i.  11,  87-8,  97,  iv. 
38-72  passim  ;  in  Japan,  i. 
II,  14,  52.  54,  iii.  160,  iv. 
73-121  passim  ;  in  Korea,  i. 
II,  73  ;  in  Siam,  i.  11,  108, 
iv.  281-7;  in  Tibet,  i.  195,  197; 
weakening  influence  and  in- 
sufficiency of,  i.  11-12,  iv. 
78,  90-2,  232,  304  ;  revival 
and  activity  of,  i.  14-15.  164, 
iii.  160,  354,  iv.  76-8  ;  points 
of  contact  with  Christianity, 
iv.  56-7,  98,  100. 
Burma,  i.  11,  14,  40.  10?.  138, 
139,  153,  160;    education  in, 


iii.  11-13,  Zl,  36,  Z7.  42,  46, 
292,  354 ;  animism  in,  iv. 
7-37  passim. 

Calabar.     See  Nigeria. 
Calcutta  Missionary  Conference, 

rules  of,  viii.  29,  45. 
Canada,    Laymen's    Missionary 

Movement     in,     vi.      186-8  ; 

National    Missionary     Policy 

of,  vi.  187-8. 
Candidates,      missionary.      See 

Missionaries. 
Candidates'  Committees.    See  v. 

Index. 
Cape  Colony.     See  South  Africa. 
Caste,  i.  138,  142,  150,  151,  314, 

315,   ii.    1 1 5-6,   iii.   246,   278, 

283,  286,  iv.  157,  164-6,  168, 

^95-  .   ^    ^ 

Catechumenate.     See  11.  Index. 

Catholicity,  a  root  principle  of 
Christianity,  iii.  238-9. 

Celebes,  i.  41,  115.  See  also 
Dutch  East  Indies. 

Centenary  Missionary  Confer- 
ence, Shanghai  (1907)  general 
character  of,  viii.  40-1  ;  re- 
solutions of,  regarding  evan- 
gelistic work,  i.  103,  305-6 ; 
regarding  ancestor  worship, 
ii.  114,  328-9;  regarding 
Chinese  Church,  viii.  10,  83, 
103-4,  166-70  ;  regarding  the 
Chinese  ministry,  U.  329-31 ; 
regarding  education,  iii.  108 ; 
regarding  Christian  litera- 
ture, ii.  264,  335-6  ;  regarding 
the  study  and  use  of  the  Bible, 
ii.  157-8.  334-5;  regarding 
' '  The  Missionary  and  Public 
Questions,"  vii.  21-2  regard- 
ing Women's  Work,  ii.  332-4  ; 
action  of,  with  regard  to  the 
formation  of  a  Christian 
Federation  for  China,  viii. 
108-9,  171-2. 

Central  America,  i.  252. 

Central  Asia,  i.  6,  191-202,  284, 
289,  414- 

Ceylon,  i.  7,  11,  14,  40.  164-7. 
iii.  13,  259,  291,  354. 


INDEX 


356 


Chengtu  Conference.  See  West 
China. 

Children  in  non-Ciiristian  lands. 
See  Education,  Sunday 
Schools. 

Children,  promoting  a  mission- 
ary spirit  among.  See  vi. 
Index. 

China,  general  survey  of,  i. 
81-107,  409-10  (cf.  Index, 
"  China  ")  ;  education  in, 
iii.  64-121,  247-52,  293-300, 
304-7,  426-7  (cf.  Index, 
"  China  ")  ;  Christian  litera- 
ture in,  i.  93,  95,  106,  303-4, 
315. 11.  250-1,  335-6.  iii.  355-8, 
451  ;  rehgions  of,  iv.  38-72, 
221-9,  300-3  (cf.  Index, 
"China");  relation  of  missions 
to  Chinese  Government,  vii. 
7-22  (cf.  Index,  "China"); 
co-operation  and  movements 
towards  unity  in  (sec  viii. 
Index,  "  China"). 

Christ  the  leader  of  the  mission- 
ary    enterprise,      ix.      151-1;, 

343-5- 

Christian  community,  import- 
ance of  education  in  relation 
to  the  development  of.  See 
iii.  Index. 

Christian  literature.  See  Litera- 
ture. 

Christian  nations,  duty  of, 
toward  non-Christian  races, 
ix.  272-82. 

Christianity,  elements  in,  that 
awaken  special  opposition. 
See iv.  Index. 

Christianity,  elements  in,  that 
make  special  appeal  to  non- 
Christian  peoples  (see  iv. 
Index)  ;  appeal  of,  in  early 
centuries,  ix.  198-205. 

Christianity,  expansion  of,  in  the 
early  centuries,  ix.  179-80, 
195-205. 

Christianity,  the  final  and ' 
universal  religion,  iv.  97,  176- ' 
7,  232-4,  268,  ix.  156-72. 

Church  of  Christ  in  Japan,  con- 
stitution of,  ii.  294-6. 


Church  buildings,  ii.  129-30. 
Church,     the    home,    responsi- 
biUty  of,  for  the  evangelisa- 
tion of  the  world,  i.    lo,    13, 
45.   49.  297,  362-4,   403  ;    its 
resources    adequate    for    the 
task,   i.   10,   II,  366,    vi.  269, 
284,     295  ;      necessity    for    a 
fresh  vitalising  of  its  powers 
to    meet    the    emergency,    i. 
351-2,  359-61, 405,  iv.  214-74, 
VI.     6-7,      14-5,     327-9,    ix. 
323-4  ;      reflex    influence    of 
missionary  work  upon  the  life 
of,   i.   44-8,   350,   vi.   258-68. 
296  ;    its  relation  as  a  whole 
to  the  preparation  of  mission- 
aries, V.  211-9  ;    its  intimate 
relation  to  the  Church  in  the 
mission  field,  i.  344-50,  405  ; 
its  responsibility  for  studjdng 
and  furthering  the  movements 
towards   unity  in  the  mission 
field,  ii.  33-5,  viii.  138,  143-4. 
189-90  ;  need  for  the  mission- 
ary education   of,   vi.    271-7. 
See    also    Ministry,    Laymen, 
Children. 
Church     m     the    mission    field, 
significance  of  the,  ii.  2-3,  38, 
267,  340-1  ;  world-wide  extent 
of,  ii.  6-10  ;  its  development  a 
fundamental  missionary  duty, 
j-    312-3,    434-5.    ix.    214-5  ; 
its  importance  as  a  factor  in 
evangelisation,    i.     161,    295, 
308,     318-27,     332-4,     368-9, 
404,    ix,     182-4;    importance 
of     developing     and     raising 
up  leaders    for,  i.  66,   79,  93, 
104-5,     166,     229,    295,    301, 
302-3,    308,    369,    426-8,    ii. 
171-206,    271-2,    iii.    7,     17- 
20,     54-5,     65-9,     75-8,     85, 

127-9,    I3I-2.    173-4,    219-21, 

252,369-71,374-6,408-9; con- 
stitution and  organisation  of, 
ii.  11-38,  267-8;  self-support 
of,  i.  55,  65,  75-7,  167,  330, 
332,  ii.  198-206  ;  conditions 
of  membership  in,  ii.  40-92, 
268-9;  exercise  of  discipline  in. 


356 


INDEX 


ii.  93-121,  269;  edification  of, 
ii.  122-70,  269-70,  360  ; 
spiritual  fruitfulness  of,  i.  65, 
75-6,  161-2,  167,  220,  302-3, 
330-9,  ii.  207-33,  272-3, 
360-1  ;  movements  towards 
unity  in,  viii.  87-118;  relation 
of  foreign  missionaries  to,  i. 
327-30,  334.  428-32,  ii.  32-8, 
198-206,  345,  349-55.  358-9. 
viii.  96-7,  100,  ix.  289-315  ; 
bearing  of  its  growth  on 
preparation  of  missionaries, 
V.  1 1-2,  98. 

Civilisation,        western.  See 

"Western. 

Classes  of  population  demand- 
ing special  consideration,  i, 
55-7.  94-5.  loo-i,  106. 

Clergy.     See  Ministry. 

Climate,  relation  of,  to  mission- 
ary policy,  i.  291. 

Collection  of  funds  for  foreign 
missions,  vi.  37,  153,  185,  282. 
See  also  Financial  Support. 

Colleges  at  the  home  base.  See 
Educational  Institutions, 

Theological  Colleges. 

Colombia,  i.  246. 

Comity.     See  viii.  Index. 

Commerce,  influence  of  western, 
i.  22,  25,  345,  iii.  170,  V.  8-9. 

Commercial  undertakings,  auxil- 
iary to  missionary  work,  iii. 
298-300,  302. 

Commissions,  scope  and  pro- 
cedure. See  Index  to  each 
Report  under  "  Report  of 
Commission." 

Committee,  missionary.  See 
Missionary  Societies. 

Committee  of  Reference  and 
Counsel  in  America,  vi.  254-5, 
viii.  26,  123-6. 

Communion,  admission  to  the 
Holy,  ii.  78-81,  164-8. 

Comparative  religion.  See  Non- 
Christian  Religions. 

Compensation,  advisability  of 
making  claims  for,  vii.  5-6, 
17-8,  1 08-1 1,  148-9,  174-5. 

Concentration  and  diffusion  as 


missionary  policies,  i.  54,  61-2, 
103,  290-4,  365,  419-21.  435. 

I      See  also  Disposition  of  Forces. 

Concentration  of  effort,  need  for, 

in  education,  iii.  8,  380. 
:  Conditions  of  membership  in  the 
j      Church  in  the  mission  field,  ii. 
!      39-92,  268-9. 

Conference,  World  Missionary. 
See  World  Missionary  Con- 
ference. 

Conference  of  Federated  Missions 
in  Japan.  See  Standing  Com- 
I  mittee  of  Co-operating  Mis- 
sions in  Japan. 
j  Conferences,  at  the  home  base, 
vi.  74-6,  104-10,  202  ;  for 
secretaries  and  leaders  of 
Missi onary Societies,  vi.  242-3, 
250-7,  277-80,  viii.  119-26, 
129  ;  annual  conferences  of 
foreign  mission  boards  in 
United  States  and  Canada,  vi. 
250-1,  253-6,  278,  viii.  122-6  ; 
conferences  on  the  mission 
field,  ii.  149-52,  viii.  27-51, 
1 40- 1  ;  conspectus  of,  viii. 
178-83. 

Confucianism,  i.  12,  15,  16,  87, 
89,  97,  iii.  249-51,  iv.  38-121, 
221-9,  231-2,  303. 

Congo,  i.  21,  40,  223-6,  242,  iii. 
422,  vii.  64-73.  "3-4.  121, 
176-83,  viii.  37,  46,  ix.  274. 

Congregation,  promotion  of 
missionary  interest  in  the 
local.     See  vi.  Index. 

Constitution  of  the  Church  in 
the    mission    field,   ii.    11-38. 

1      267-8. 

Consul,  appointment  of  mission- 
ary, in  Batavia,  i.  120,  vii. 
38-40,  162,  viii.  80. 

Continuation  Committee  of  the 
Conference,  viii.   145-8,   202- 

i      18,  ix.  95-8,  101-2,  134-8. 

Contribution  of  non-Christian 
races  to  the  body  of  Christ,  ix. 
283-8. 

Contribution  per  capita  of 
j  Church  members  to  different 
I     Missionary  Societies,  vi.  152. 


INDEX 


357 


Conversion,  hindrances  to  {see 
Hindrances)  ;  as  an  aim  of 
Christian  education  {see  iii. 
Index,  "Conversion");  com- 
parative importance  of  con- 
version of  individuals  and  of 
leavening  influence  of  Chris- 
tianity, i.  421-6. 

Co-operation,  urgent  need  for, 
in  view  of  the  present  situa- 
tion, i.  296,  367,  404,  iii.  8, 
38i-2,409-io,viii.  5-7,  131-3; 
essentially  a  moral  problem, 
viii.  142-3,  229-30,  234-5  ; 
in  educational  work  (see 
iii.  Index,  "  Co-operation  "  ; 
viii.  Index,  "Education"); 
in  the  production  of  Christian 
literature,  ii.  273-4,  iii.  364, 
viii.  56-61,  142  ;  in  the  pre- 
paration of  missionaries,  v. 
52,  189-92,  286  ;  at  the  home 
base  {see  vi.  Index,  "Co-opera- 
tion "  ;  viii.  Index,  "Home 
Base");  suggested  formation 
of  an  International  Com- 
mittee, i.  297,  368,  394,  404, 
432-3,  vi.  252.  256-7,  279-80, 
viii.  144-8,  204,  ix.  245 
(see  viii.  Index,  "Co-opera- 
tion "  ;  i.  Index,  "  Disposition 
of  Forces"). 

Coptic  Church,  the,  i.  206,  207, 
212, 213.  I 

Cremona,  letter  from  the  Bishop  | 
of,  viii.  220-3.  I 

Crisis  in  the  non  -  Christian  I 
world.     See  Opportunity.         j 

Cross,  the  doctrine  of  the, 
its  effect  on  non  -  Chris- 
tian peoples.  See  iv. 
Index.  j 

Dahomey,  i.  218,  281. 

Decennial  Missionary  Confer- 
ence, Madras,  1902,  i.  158, 
ii.  264,  iii.  15,  337.  See  also 
viii.  Index. 

Deficits,  the  problem  of,  vi. 
207-2 1 . 

Delimitation  of  territory.  See 
viii.  Index. 


I  Denationalising,  dangers  of.    See 

j      iii.  Index, 

■  Depressed  classes,  effect  of 
missionary  education  in  rais- 
ing the,  iii.  25-6,  258,  366, 
406. 
Deputation  work  by  mission- 
aries and  secretaries  of 
Societies,  vi.  38-40,  241. 

;  Diffusion.       See   Concentration 

i      and  Diffusion. 
Discipline,    exercise    of,   in   the 
Church  in   the  mission  field. 
See  ii.  Index. 
Disposition  of  missionary  forces. 

See  i.  Index. 
Druses,    the,    i.    171,    184,     iv. 
126. 

I  Dutch     East     Indies,     general 

i      survey  of,  i.  114-20;    educa- 

'  tion  in,  iii.  391-6  ;  Christian 
literature  in,  iii.  361  ;  religion 
in,  iv.  7-37  passim,  125-55 
passim,  218-9;  relation  of 
missions  to  Government  in, 
vii.  38-42,  137-9;  co-opera- 
tion in,  viii.  80. 

Dutch  missions,  the  work  of,  ix. 
218-21. 

East  Africa,  i.  233-8,  242,  281, 
407-8,  iii.  275-6,  316,  350, 
viii.  106-7.     5ee  a/so  Uganda. 

Eastern  Churches.  See  Oriental 
Churches. 

Ecuador,  i.  247,  248,  249,  250. 

Edification  of  the  Church  in  the 
mission  field,  ii.  122-70, 
269-70,  360  (cf.  iii.  Index, 
"  Christian  Community,  De- 
velopment of  the"). 

Education,  Christian.  See  i. 
Index,  iii.  Index. 

Educational  institutions  at  the 
home  base,  missionary  in- 
struction in.     See  vi.  Index. 

Educational  methods  of  the 
early  Church,  iii.  241-6. 

Educational  missionaries,  pre- 
paration of.  See  iii.  Index, 
Missionaries";  v.  Index, 
"  Educational  Work," 


368 


INDEX 


Efficiency  in  education,  im- 
portance of.     See  iii.  Index. 

Eg5rpt,  i.  29,  32,  205,  206,  209, 
211,  213,  215,  vii.  51,  ix.  255-7 
(cf.  iii.  Index,  "  Mohammedan 
Lands  "). 

Elementary  education.  See  iii. 
Index. 

English  language,  use  of,  in 
education.     See  iii.  Index. 

Enlistment  of  missionaries.  See 
Missionaries. 

Enquirers,  dealing  with,  in  the 
mission  field,  ii.  40-2,  81-4, 

Eskimos,  i.  264-7. 

Ethical  ideal  of  Christianity, 
ix.  164-72. 

Ethiopianism,  i.  229.  See  iii. 
Index,  under  "  Africa." 

Europeans  and  Eurasians  living 
in  the  mission  field  as  part  of 
the  home  base,  vi.  301-2.  i 

Evangelistic  work  {see  i.  | 
Index)  ;  co-operation  in,  viii. 
76-7  ;  evangelistic  aim  in 
education  (see  iii.  Index, 
"  Conversion  ")  ;  evangelistic 
efforts  of  the  Church  in  the 
mission  field,  i.  318-43,  ii. 
224-6  ;  emphasis  on,  in  the 
expansion  of  the  Early  Church, 
ix.  176-9. 
Evangelists,     training     of     lay 

missionary.     See  Lay. 
Everlasting   life.      See    Immor- 
tality. 
Exhibitions,      missionary,      vi. 

1 1 2-7. 
Expansion  of  Christianity  in  the 
early    centuries,    ix.     179-80, 
182-3,  195-205. 
Extra-territorial   rights,   vii.   5, 
6,  105-8,  149. 

Faith  in  relation  to  the  problem 

of      financial      support,      vi. 

206-11,  221. 
Family,  influence  of  Christianity 

on  the  life  of  the,  ii.  217-9. 
Family  worship  in  the  Church 

in  the  mission  field,  ii.  143-6, 

270. 


Fear,  place  of,  in  animism,  iv. 

7-9.    19.     169,    218-9,    299; 

appeal     of     Christianity     as 

delivering     from,     ii.     2"ii-3, 

iv.  30-1. 
Federation  movement,  in  China, 

viii.    108-11,    171-2,    173;    in 

India,  viii.  111-5.  174-7;    in 

Japan,  i.  63-4,  viii.  115. 
Female  education.     See  Women. 
Fernando  Po,  i.  222. 
Feudatory  States  in  India.     See 

Native  States. 
Fiji,  i.  133. 
Financial  support   of    missions. 

See  vi.  Index. 
Forced  labour,  vii.  116-7. 
Forces,     disposition      of      mis- 
sionary.    See  Disposition. 
Formosa,  i.  6,  65,  68-70,  iii.  126. 
French  Protestant  missions,  the 

task  of,  ix.  229-37. 
Fundamental  value  of  missions 

to  the  Church,   the,  vi.  258- 

68. 
Funerals,    as    an    occasion    for 

inculcating    Christian   ideals, 

ii.  152-4. 
Furlough  of  missionaries,  v.  59, 

196-S,  vi.  235-45,  289. 
Future  life.     See  Immortality. 

Gambia,  i.  219. 

German  East  Africa,  i.  234-6, 
281,  vii.  7S-9,  163. 

German  missions,  the  work  of, 
ix.  206-17. 

German  South-West  Africa,  i. 
226-7,  vii.  84-5.  See  also 
Kamerun. 

German  West  Africa,  vii.  62-3. 

Girls,  education  of.  See 
Women. 

Giving  to  missions.  See  Finan- 
cial Support. 

God,  conception  of,  in  Christian 
and  non-Christian  religions 
compared  (see  iv.  Index), 
ix.  159-61  ;  influence  of 
preaching  of  unity  and  sover- 
eignty of,  in  early  centuries, 
ix.  199-200;  the  sufficiency  of , 


INDEX 


359 


for  task  before   the  Church, 

ix.  330-41. 
Gold  Goast,  i.  219,  220. 
Government,     relations    of,    to 

missionary      work       (see       i. 

Index,  vii.  Index),  ix.  278-9  ; 

Governments    and  education 

(see  iii.  Index)  ;  united  action 

in    approach    to,    viii.    45-6, 

124-5- 
Grant-in-Aid   system.     See   vu. 

Index. 
Greek    Church,   i.    3,   172,    402,1 

viii.  4,  201,  210,  216,  233-4.     I 
Guiana,  British,  i.  248,  249,  250.  j 
Guinea,  French,  i.  218,  281. 
Guinea,      Portuguese,     i.     218, 

281. 

Hampton  Institute,  iii.  203,  213, 

277.  302,  326. 
Hausas,    i.   205,   219,   221,   222, 

iii.  317. 
Hawaii,  i.  127. 
Health  of  missionaries,  vi.  287- 

90. 
Higher  criticism,  influence  of,  in 

the    mission    field.       See    iv. 

Index. 
Higher    education,    importance 

of  maintaining  Christian  col- 
leges, iii.  372-3,  iv.  158.     See 

also  Education. 
Hindrances    to    the   acceptance 

of      Christianity.       See      iv. 

Index. 
Hinduism.     See   iv.    Index    (cf. 

i.  Index,  "  India  "). 
History  of  missions  as  a  subject 

of  study.     See  Missions. 
Holy  Spirit,  the  work  of  the,  i. 

351-7.  370.    iv.    254-6,  258- 

67,  vi.  4-5,  7,  270-2. 
Home    base    of    missions.      See 

Church,  the  Home,  Missionary 

Societies. 
Home,  importance  of  missionary 

training  in  the,  vi.  85-6,  284. 
Home    Unions    for    missionary 

preparation,  v.  24-5. 
Hong  Kong  University,  iii.  105. 
Hostels,  i.  154,  155,  ii.  138-43. 


iii.  22-4,  29,  63,  106-7,  151. 
227,  372,  409. 

Humanitarian  aspects  of  mis- 
sions.    See  Philanthropy. 

Hymns  in  the  mission  field,  ii. 
124-5,  252-3  ;  co-operation 
in  production  of  hymn-books, 
viii.  33,  60-1. 

Immortality,  belief  in,  among 
non-Christian  peoples  —  ap- 
peal of  Christian  doctrine  of 
the  future  life  (see  iv.  Index) ; 
in  the  early  centuries,  ix. 
200-1. 

India,  general  survey  of  mis- 
sionary situation  in  (see  i. 
Index) ;  education  in  (see  iii. 
Index)  ;  Hinduism  in  (see 
iv.  Index)  ;  animism  in  (see 
iv.  Index,  "  India") ;  relation 
of  missions  to  Government  in 
(see  vii.  Index)  ;  co-operation 
and  movements  towards  unity 
in  (see  viii.  Index). 

Indians,  in  Canada,  i.  260-2, 
289,  iii.  396-9  ;  in  Central 
America,  i.  252  ;  in  South 
America,  i.  246-50,  414,  iv. 
7-37  passim  ;  in  United 
States,  i.  253-5,  289,  iii, 
399-400. 
Indigenous,     the     problem     of 

I      making  Christianity,  iii.  238- 

I      66,  373, 406-7, 420-1, ix.  181-4. 

[  Indo-China,  French,  i.  108,  109, 

i      no,  281. 

I  Industrial  missionaries,  training 

of.  V.  22,  46-8,  130-3,173,  274. 

Industrial      training.      See      i. 

Index,  iii.  Index. 
Intelligence,  promotion  of  mis- 
sionary.    See  vi.  Index. 
Intercession.     See  Prayer. 
Interchange  of  members  between 

I      different  Christian  bodies.  See 

viii.  Index. 
International  Committee,  pro- 
posal for  creation  of,  i.  297, 
368,  394,  404,  432-3.  vi.  252, 
256-7,  279-80,  viii.  144-8, 
204,  ix.  245. 


360 


INDEX 


Islam.     See  Mohammedanism. 
Itineration 

Work. 
Ivory  Coast,  i.  218-81 


See     Evangelistic 


Jamaica,  i.  251,  336,  7,2,7- 

Japan,  general  survey  of  mis- 
sionary situation  in  [see  i. 
Index) ;  education  in  {see 
iii.  Index) ;  religions  of  {see 
iv.  Index)  ;  relations  of 
missions  to  Government  in 
{see  vii.  Index) ;  co-operation 
and  movements  towards 
unity  in  {see  viii.  Index), 

Java,  i.  20,  32,  41,  115,  116.  118, 
See  also  Dutch  East  Indies. 

Jews.     See  i.  Index. 

Joint  action.     See  viii.  Index. 

Jubbulpore  Conference,  viii. 
1 1 1-4,  174-7. 

Kafiraria,  i.  337. 

Kamerun,    i.    222-3.     ^^^    o,lso 

German  South-West  Africa. 
Karma.      See    iv.  Index,  under 

Hinduism. 
Kindergarten,  iii.  99,   123,   124, 

131,  162. 
Knowledge  of  missionary  work. 

See  Intelligence. 
Korea,   general  survey  of  mis- 
sionary   situation    in    {see    i. 

Index) ;  education  in  {see  iii. 

Index) ;   co-operation   in    {see 

viii.  Index). 
Kurds,  i.  170,  172,   177,  iv.   125, 

143- 

Labrador,  i.  264. 

Labuan,  i.  113. 

Languages.  See  Linguistic  train- 
ing. 

Laos,  i.  II,  26,  37,  108,  no,  365, 
iv.  25. 

Lay  evangelists,  preparation  of. 
See  V.  Index. 

Laymen's  Missionary  Move- 
ment {see  vi.  Index),  viii. 
128,  226-7. 

Leaders,  raising  up  of,  through 
Christian  education.     See  iii. 


Index,  "  Christian  Com- 
munity,"  "  Native  Leaders." 

Leadership  of  the  Home  Church. 
See  vi.  Index. 

Leadership,  the  power  of,  as  a 
missionary  quahfication,  v. 
104-7,  ix.  317-8. 

Leavening  influence  of  missions 
in  comparison  with  conver- 
sion of  individuals,  i.  421-6  ; 
leavening  influence  of  Chris- 
tian education.  See  iii. 
Index. 

Legacies,  methods  of  dealing 
with,  vi.  220. 

Levant,  the  Asiatic.  See  i. 
Index ;  also  iii.  Index, 
"Mohammedan  Lands." 

Liberia,  i.  219,  220,  281.  See 
also  West  Africa. 

Libraries,  missionary.  See  vi. 
Index. 

Linguistic  training  of  mission- 
aries {see  V,  Index) ;  co- 
operation in,  viii.  33,  77-8. 

Liquor  traffic,  vii.  116-7,  165-7, 
168,  ix.  275. 

Literature,  Christian.  See  In- 
dices to  i.,  ii.,  iii.,  iv.,  viii. 

Literature,  missionary.  See  vi. 
Index. 

Literature,  native,  use  of,  in 
Christian  schools,  iii.  262, 
265,  373  ;  need  for  thorough 
study  of,  iii.  259-60,  264,  408. 

Livingstonia,    i.    40,    241,    295, 

329.  335.  338.  339-  See  also 
Nyasaland. 

London  Secretaries'  Association, 
viii.  120. 

Lourenco  Marquez.  See  Portu- 
guese East  Africa. 

Lovedale,  iii.  199,  268-9. 

Lutheran  Churches,  movements 
towards  unity  in,  viii.  101-2. 

Madagascar,   i.   40,    239-41,    iii. 

171,  201-2,  273,  343,  361,  vii. 

85-7,  161. 
Madras     Decennial     Missionary 

Conference.     See  Decennial. 
Madras  Missionary  Conference, 


INDEX 


361 


constitution     and     rules     of, 
viii.  29. 

Magazines,  missionary,  vi.  51-4  ; 
for  children,  vi.  33-4  ;  in  the 
mission  field,  viii.  49,  60. 

Malay  Peninsula,  i.  20,  37,  109, 
1 1 1-3,  282,  365. 

Manchuria  {see  i.  Index) ;  co- 
operation in,  viii.  34-5,  68,  ^y. 

Manual  training,  importance  of, 
iii.  169,  213,  301,  376-7. 

Mass  movements  towards  Chris- 
tianity, i.  8,  38-9,  1 10,  148-50, 
291,  357,  423-4.  ii-  85-91,  ix. 
181. 

Materialism.     See  Rationalism. 

Mauritius,  i.  240. 

Mediaeval  missions,  ix.  186-94. 

Medical  Conference  in  Edin- 
burgh, ix.  30  ;  findings  of, 
ix,  113-20. 

Medical  missions  (see  i.  Index)  ; 
preparation  of  medical  mis- 
sionaries [see  V.  Index)  ; 
medical  education  in  the 
mission  field  {see  iii.  Index)  ; 
co-operation  in  medical  work 
(see  viii.  Index) ;  the  medical 
department  of  Missionary 
Societies,  vi.  286-90. 

Melanesia,  i.  128,  129,  365. 

Men  and  missions.    See  vi.  Index. 

Mesopotamia,  i.  169,  171, 180,  ix. 

257-8. 

Methods,  missionary.  See  Mis- 
sionary Methods. 

Micronesia,  i.  129. 

Ministry,  securing  and  training 
of  a  strong  native.  See  i. 
Index,  "Church";  ii.  Index, 
"Theological  Training";  iii. 
Index,  "  Christian  Com- 
munity," "  China." 

Ministry,  the  home.  See  vi. 
Index. 

Mission  field,  Church  in  the. 
See  Church. 

Missionaries,  services  rendered 
by,  iii.  6,  166,  365,  vii.  95-7  ; 
need  for  increase  of  (see  i. 
Index)  ;  means  of  enlisting 
(see   vi.    Index)  ;   preparation 


and  training  of  (see  iv.  Index, 
V.  Index) ;  health  of,  vi.  286- 
90 ;  relation  of,  to  the  Church 
in  the  mission  field,  i.  331-2, 
340-2;  ii.  32-8,  198-206,  349- 
55,      358-9;      ix.      289-315 
relation  to  Governments  (see 
vii.    Index,   "Missionaries") 
attitude  of,  to  the  non-Chris 
tian  religions   (see   iv.    Index 
"Missionaries"),  iii.  263-5,  ix 
189-94,  197-8. 

Missionary  colleges,  proposal 
for  establishment  of  central. 
See  V.  Index. 

Missionary  magazines.  See 
Magazines. 

Missionary  methods,  comparison 
of  different  (see  i.  Index) ;  in 
the  expansion  of  the  Early 
Church,  ix.  176-9,  196-8, 
201-3  ;  in  mediaeval  missions, 
ix.  186-94. 

Missionary  policy.  See  i.  Index, 
"  Missionary  Methods,"  "  Dis- 
position of  Forces,"  "Leaven- 
ing Influence  "  ;  iii.  Index, 
"  Education." 

Missionary  Societies,  work  and 
responsibilities  of  (see  vi. 
Index) ;  in  relation  to  the 
preparation  of  missionaries 
(see  V.  Index) ;  problems  of 
administration,  vi.  207-48. 

Missionary  study.  See  vi. 
Index. 

Missionary  training  colleges. 
See  V.  Index. 

Missions,  central  place  of,  in  the 
life  of  the  Church,  ix.  146- 
50. 

Missions  Consul  in  Java,  i.  120, 
vii.  38-40,  162,  viii.  80. 

Missions,  science  and  history  of. 
as  a  study,  v.  162-4,  326. 

Mohammedan  lands  in  the  Near 
East,  general  survey  of 
missionary  situation  in  (see 
i.  Index,  "Levant");  Educa- 
tion in  (see  iii.  Index,  "Moham- 
medan Lands");  relation  of 
missions  and  Governments  in 


362 


INDEX 


(see  vii.  Index).  See  also 
Turkey,  Persia,  Egypt,  Syria. 

Mohammedanism  as  a  religion 
{see  iv.  Index) ;  spread  and 
influence  of  (see  i.  Index, 
iii.  Index),  ix.  251-64; 
support  of,  by  British  Govern- 
ment, i.  209,  213-4,  221,  406, 
iii.  419-20,  vii.  51-7,  59-60, 
76-7,  113,  152,  157,  167; 
urgency  of  missionary  pro- 
blem in  relation  to,  i.  19- 
21,  364,  365  ;  missionary 
methods  best  adapted  to 
meet,  i.  186-7,  189,  310-1, 
420,  iii.  231-6,  419,  ix.  251-64. 

Mongoha,  i.  7,  82,  84,  90,  91,  99, 
280,  366,  413-4- 

Moravian  Church,  missionary 
zeal  of,  vi.  307-8,  316. 

Morocco,  i.  216,  268,  281.  See 
also  North-West  Africa. 

Motives,  leading  to  offers  of 
service,  vi.  133-7  ;  leading  to 
gifts  to  missions,  vi.  159-60. 

Mysore,  iii.  37. 

Natal.     See  South  Africa. 

National  missionary  policy,  for 
Canada,  vi.  187-8  ;  for  United 
States,  vi.  189-90. 

National  spirit,  growth  of  the,  i. 
32-5,  96,  142-4.  364.  ii-  184-7, 
197-8.  201,  346-7,  iii-  6-7, 
30-2,  66,  84-5,  122,  136-7, 
171,  192-4,  196,  225,  232, 
253-4,  258,  378-9.  ix.  242-3, 
246-7. 

Nations,  duty  of.  See  Christian 
Nations. 

Native  affairs.  Commission  on 
South  Africa,  iii.  267-8. 

Native  Christians,  rights  and 
positions  of.     See  vii.  Index. 

Native  Church.  See  Church  in 
the  Mission  Field. 

Native  literature.  See  Litera- 
ture. 

Native  States  in  India,  vii.  30-3, 
94,  152-3. 

Native  workers.  See  Workers, 
Church  in  the  Mission  Field. 


j  Natives    of    foreign     countries, 

I      appointment  of,  as    mission- 

j      aries  to  their  own  people,  vi. 

I      246-8. 

Naturalism,    conflict    of    Chris- 
tianity with,  in  the  Far  East, 

j      iv.    225-7,    231-3.       See  also 
Rationalism. 

I  Nepal,  i.  280,  285,  366,  vii.  32. 

■  Netherlands  India.     See  Dutch 

East  Indies. 
New  Guinea,  i.  41,  119,  129,  131 , 

330.  336,  365- 
New  Guinea,  British,  i.  128. 
New  Guinea,  Dutch,  i.  114,   115. 
New  Hebrides,  i.  131,  290,  viii. 

j      96. 

1  Newspapers.     See  under  Press. 
Nicaragua,  i.  252. 
Nigeria,  i.     21,    220-2,    281,   iii. 

189-90,    197,    200,    276,    348, 

vii.  58-62,  152,  165-6. 
Nippon  Sei  Kokwai,  ii.  289,  viii. 

98. 
Non-Christian  religions,  waning 

power  and   inadequacy  of,  i. 

11-3,   iv.   51,  78,   90-2,    232, 

303  ;    revival  and   aggressive 
[      movements   in,    i.    14-20,   54, 

97-8,  144-6,  164,  iii.  30-1,  160, 

232,    iv.    78,    132,   V.    lo-ii  ; 

attitude        of        missionaries 

towards      (see       iv.       Index, 
I      "Missionaries");     need     for 

thorough    study    of     (see    iv. 

Index,    "Study"),   v.    165-7, 

283-4. 
North  China  Educational  Union, 

iii.  107,  viii.  66. 
North -East    Africa,    i.    21 1-4. 

See  also  Egypt,  Sudan. 
North -West    Africa,    i.    215-7. 

See  also  Algeria,  Morocco. 
,  Numbers,  legitimacy  of  viewing 
!      missionary  problem  in  terms 
{      of,  i.  204,  vi.  298-9,  317-8. 
[Nurses,  preparation  of,  v.  21-2, 

45-6.  143-5.  290. 
Nyasaland,    i.    232,    iii.    185-8, 
193-4,    196,   200,   271-2,   274, 
314-6,     349-50,     vii.     79-80. 
viii.  36-7,  46. 


INDEX 


363 


Occupation  of  the  field.  See 
Disposition  of  Forces,  Un- 
occupied Fields. 

Oceania,  i.  127-34,  414-5. 

Opium  traific,  vii.  116-7,  164-5, 
ix.  275,  279. 

Opportunity,  extent  and  ur- 
gency of  present,  i.  5-49, 
341-2,  362-3,  403  (cf.  Index), 
iii.  21-2,  65,  82-3,  III,  1 13-4, 
171,  232-5,  378-80,  426-7, 
iv.  215-6,  221-9,  229-36, 
266-7,  292-3,  V.  4-12,  viii. 
5-6,     132,    ix.     145,     148-50, 

238-43- 
Ordained  missionaries,  prepara-  j 

tion  of.     See  v.  Index. 
Organisation  of  the  Church  in  ' 

the   mission   field,    ii.    11-38,1 

286-311. 
Oriental  Churches,  i.    172,   177, 

178,  179,  182,  185,  335. 
Oriental     studies     in      London, 

report  of  Treasury  Committee 

on,    V.     176,     185-6,     190-1. 

253-6,  257-9,  305. 
Orientals  in  Canada,  i.  262-4  ', 

in  South  America,  i.  246,  249  ; 

in  the  United  States,  i.  255-8  ; 

in   West    Indies,    i.    251  ;     in 

the  West  generally,  i.  417-8. 
Outcastes.  See      Depressed 

Classes. 
Overlapping.       See     i.     Index, 

"  Disposition  of  Forces  "  ;  viii. 

Index,  "  Delimitation." 
Oxford    and    Cambridge     Uni- 
versity Scheme  in  China,  iii. 

107,  108,  viii.  69-70. 

Palestine,  i.    169,    179,   268,  iii. 

216-7,  422-3. 
Pantheism.     See  iv.  Index. 
Papuan     Industries     Company, 

iii.  298-300,  302. 
Papuans,  iv.  16. 
Paraguay,  i.  247,  248,  249. 
Parish,  missionary  organisation 

of.     See  under  Congregation. 
Parsees,  i.  8,  172. 
Past    students,    importance    of 

keeping    in    touch    with,    iii. 


29-30,  61-2, 81-2,  119.  157-8, 

212-3, 322-4, 328. 
Pastors.     See  Ministry. 
Payment    of     native     workers. 

See  Workers. 
Pedagogy,  study  of,  iii.   324-6, 

V.  172-4,273-4,  325. 
Periodicals.     See  Press. 
Persia,    i.     181-4,     188-9      [see 

a/so  Index,  "Asiatic  Levant"), 

iii.    217-9,    224,    424-5,    vii. 

43-6,  89, ix.  258. 
Personal     canvass     of     Churcli 

members,  vi.  190. 
Personal     touch    with    mission 

field,  importance  of,  vi.  40. 
Peru,  i.  246,  247,  249,  250. 
Philanthropic  work  of  Christian 

missions,    i.    56,    78,    315-6  ; 

co-operation  in,   viii.   79-80  ; 

philanthropic  aim  of  Christian 

education,  iii.  70-2,  114,  221, 

369-71- 
Philippine  Islands,  i.  32,  12 1-4  ; 

evangelical  union  of,  viii.  14, 

33-4.  159-60. 
Plastic     conditions     of    Asiatic 

peoples    at    present    time,    i. 

25-31.  67- 

Policy,  missionary.  See  Mis- 
sionary Policy. 

Polygamy,  ii.  64-74,  321-7. 

Polynesia,  i.  129. 

Portuguese  East  Africa,  i.  233-4, 
242,  281,  407-8,  iii.  185,  199- 
200,  349,  viii.  59. 

Possibility  of  world  evangelisa- 
tion, i.  5-1 1. 

Prayer  cycles,  vi.  9. 

Prayer  for  missions,  i.  43,  360, 
370,  vi.  5-16,  270,  328,  ix. 
316-7  ;  in  the  Church  in  the 
mission  field,  ii.  232-3,  270, 
iv.  30,  36,  105,  219  ;  among 
non-Christian  peoples,  iv. 
27-8,  40,  45,  55,  71,  127, 
128. 

Prayer  meetings  at  the  home 
base,  vi.  12-4  ;  in  the  mission 
field,  viii.  27,  42-3,  82. 

Preaching,  evangelistic.  See 
Evangelistic  Work. 


364 


INDEX 


Preparation  of  missionaries.  See 
Missionaries. 

Preparatory  influence  of  Chris- 
tian education.  See  Leaven- 
ing. 

Presbyterian  bodies,  union  of,  in 
the  mission  field,  ii.  294-308, 
viii.  88-97 


quacy  of  the,  i.  10,  11,  366, 
vi.  269,  284,  295. 

Results  of  missionary  educa- 
tion.    See  iii.  Index. 

Resurrection,  effect  of  the  Chris- 
tian doctrine  of,  on  non- 
Christian  peoples.  See  iv. 
Index. 


Press,  the  secular  and  religious.   Revivals    of    non-Christian    re- 


See  vi.  Index 
Primary     education.      See     iii. 

Index. 
Primitive       races,      missionary 

work  among,  ix.  265-71. 
Probation,   period   of,    required 

from      enquirers.       See      vi. 

Index,  "  Catechumenate." 
Problems      of     administration. 

See  under  Missionary  Societies.  ■ 
Professorships   of   missions,    vi.  i 

Public  schools,  missionary  in- 
terest in.  See  vi.  Index, 
"  Schools." 

Rationalism,  spread  of  western, 
i.  24,  53,  66,  97,  ii.  197-8,  iii. 


ligions.       See     Non-Christian 

ReUgions. 
Revivals,       spiritual      in      the 

mission    field,    i.     36-9,     y^, 

146-7.  3SS-6,  ii.  227-32, 
Rhodesia,    i.    210,     230-2,     iii. 

274-5- 

Roman  Catholic  missions  {see 
i.  Index),  vii.  4,  11,  16,  158, 
163,  182,  viii.  2-3  ;  educational 
work  of  (see  iii.  Index) ;  rela- 
tion of,  to  question  of  co- 
operation, viii.  198-9,  201, 
216,  233-4. 

Roman  Empire,  Christianity  in 
the,  iii.  238-46,  ix.  173-85, 
195-205. 

Russia  in  Central  Asia,  i.  194-5. 
226,  iv.  46,  67-8,  86-7,    III,  i  Russia,  the  Christianisation  of. 


113,  1 1 5-7,  200-4. 

Redemption,  the  message  of. 
See  iv.  Index,"  Cross, Doctrine 
of  the,"  "  Hinduism." 

Reference  and  Counsel,  Com- 
mittee of,  in  America,  vi. 
2  54-5 


m.  243-4. 
Russian  Empire,  Mohammedan- 
ism in,  i.  9,  20,  194-5. 

Sacraments  in  the  Church  in 
the  mission  field,  ii.  123-4. 
See  Baptism,  Communion. 
Reflex  influence  of  missions  on  Sacrifice,  the  need  for,  i.  44,  vi. 
the  home  Church,  i.  44-8,  263,  296,  299-300,  324,  ix. 
350,  vi.  258-68,  296.  !      318-9,  327-9. 

Refugees,     protection     of,     vii.  1  Sarawak,  i.  113. 

48-9,  1 1 1-2.  Scandinavian  missions,  the  work 

Rejected  candidates,  use  of,  for       of,  ix.  221-5. 

Schools,  missionary  instruction 
in  (see  vi.  Index)  ;  schools 
in  the  mission  field.  See 
Education. 
Science  of  missions.  See  Mis- 
sions. 
Scottish  Mission  Industries  Com- 
pany, iii.  298-300,  302. 


service  at  the  home  base,  v. 

33,  212-4. 
Religions  of  the  world,  study  of. 

See  Comparative  Religion. 
Religions,      the     non-Christian. 

See  Non-Christian  Religions. 
Religious    instruction.     See    iii. 

Index. 
Reports,  annual,  of  Missionary  Scriptures.     See  Bible. 

Societies,  vi.  40-2.  Secretaries    of    Missionary    So- 

Resources  of  the  Church,  ade- 1      cieties.     See  vi.  Index. 


INDEX 


365 


Self-government  and  self-sup- 
port of  the  Church  in  the  mis- 
sion field.     See  ii.  Index. 

Seminaries,  theological.  See 
Theological  Colleges. 

Senegal,  i.  218. 

Seychelles,  i.  240. 

Shanghai  Missionary  Associa- 
tion, viii.  153-4. 

Shanghai  Missionary  Conference. 
See  Centenary. 

Shangti,  worship  of,  iv.  45,  55, 
63.  6s-6,  72. 

Shangtung  Christian  University, 
iii.  107,  viii.  66-7. 

Shiah  sect.     See  iv.  Index. 

Shinshu  sect  in  Japan.  See  iv. 
Index. 

Shinto.     See  iv.  Index. 

Shrinkage  of  the  world,  i.  344-5. 

Siam.     See  i.  Index,  iv.  281-7. 

Sierra  Leone.     See  West  Africa. 

Sikh,  iv.  184. 

Sin,  absence  of  sense  of,  among 
non-Christian  peoples.  See 
iv.  Index. 

Sin-kiang,  i.  82,  90,  91,  99,  194, 
196. 

Societies.  See  Missionary  So- 
cieties. 

Sociology,  as  a  subject  of  study, 
V.  168-72,  325. 

SomaUland,  i,  211,  212,  282. 

South  Africa,  general  survey  of 
{seei.  Index) ;  education  in  {see 
iii.  Index) ;  animism  in  {see  iv. 
Index) ;  relation  of  missions  to 
government  in  {see  vii.  Index) ; 
co-operation  in  {see  viii.  Index). 

South  Africa  General  Missionary 
Conferences,  viii.  41,  44,  60, 
151-2. 

South  America,  i.  246-50,  414. 

South  India  Conference  (1900), 
viii.  38-9. 

South  India  Missionary  Associa- 
tion, %'iii.  21,  32-3,  jy,  155-8. 

South  Indian  United  Church, 
ii.  309-11,  viii.  87,  104-6. 

South  Sea  Islands,  i.  127-30, 
330,  336. 

South  East  Africa,  i.  21. 


South-West  Africa,  i.  222-7. 
Southern  Central  Africa,  i.  230-3. 
Special  missionary  preparation. 

See  v.  Index. 
Specific  purposes,  gifts  for,  vi, 

32-3.  153-9- 

Spiritual  resources  of  the 
Church,  i.  351-61,  iv.  214-74, 
vi.  6-16,  294,  ix.  154-5. 

StajBF,  necessity  of  providing  an 
adequate,  for  educational  in- 
stitutions.    See  iii.  Index. 

Standards  of  Missionary  Societies 
in  selection  of  missionaries. 
See  V.  Index,  "  Missionary 
Societies." 

Standing  Committee  of  Co- 
operating Christian  Missions 
in  Japan,  viii.  35-6,  57,  161-3. 

Statesmen  and  missions,  vi.  193, 

Station  classes,  ii.  133-6. 
j  Statistical     atlas    of    Christian 
missions,  i.  2,  3,  98,  273,  401-2. 

Straits  Settlements,  i.  1 1 1. 
'  Student     Volunteer    Movement 
{see  vi.  Index),  viii.  128. 

Study     of     the     non-Christian 
,      religions.     See  iv.  Index. 

Sudan  {see  i.  Index),  vii.  56-7, 
167.       See     also     North-East 
i      Africa. 
I  Sufficiency  of  God,  the,ix.  330-5, 

336-41- 
I  Sufism.     See  iv.  Index. 

Sumatra,  i.  20,  41,  114,  115,  117, 
338.  See  also  Dutch  East 
Indies. 

Sunday,  official  non-observance 
of,  in  Egypt,  vii.  53,  55, 
167. 

Sunday  Schools,  promotion  of 
missionary  interest  in  {see 
vi.  Index) ;  work  of,  in  the 
mission  field,  ii.  155-64,  270, 
334-5.  iii.  119-20,  158-9. 

Superhuman  factor  in  mission- 
ary work,  the,  i.  11,  351-61, 
370,  ix.  152-5,  248-250. 

Supernaturahsm  of  Christianity, 
iv.  251,  259-67. 

Supreme  Being,  behef  in.  See 
iv.  Index.  "  God." 


366 


INDEX 


Supply    of    btudeuts     for      the 

ministry,  ii.  184-7. 
Survey  of  world  field,  need  for. 

See  i.  Index,  "  Disposition  of 

Forces." 
Synod    Hall,    meetings    in,    ix. 

28-9, 121-7. 
Syria.     See  i.  Index,  iii.  Index, 

"  Mohammedan  Lands." 
Syrian        Protestant       College, 

Beirut,  iii.  216,  233. 

Taoism,  i.  ^y,  97,  iv.  38-9,  57-8, 

64. 
Teachers,     training    of,    in    the 

mission    field  (see  iii.  Index)  ; 

training  of  teachers  at  home 

to  give  missionary  instruction, 

vi.  21,  27,  31. 
Tenrikyo    religion,     i.     it;,     iv. 

93- 

Theological  colleges,  supreme 
importance  of,  from  the 
standpoint  of  the  home  base. 
See  v.  Index,  vi.  Index. 

Theological  training  in  the 
Church  in  the  mission  field. 
See  ii.  Index. 

Theology,  need  for  a  living,  iv. 
5,  214-68. 

Theosophy,  i.  17, -146 

Tibet.     See  i.  Index,  vii.  ^t,. 

Togo,  i.  219,  220.  See  also 
German  West  Africa. 

Totemism,  iv.  11-2. 

Training  of  missionaries.  See 
Alissionaries  ;  of  native 
workers.      See  Workers. 

Transfer    of    Church    members. 
See  Interchange  of  members  \ 
between     different    Christian  1 
bodies. 

Transvaal.     See  South  Africa. 

Trinidad,  i.  251.  i 

Tripoli,  i.  215,  281. 

Truthfulness  a  fruit  of  the  i 
Gospel,  ii.  214-5.  ' 

Tunis,  i.  216,  269,  281,  405.  I 

Turkestan.     See  i.  Index. 

Turkey.      See    i.    Index,    "  Le- 
vant,     Asiatic,"     ix.    254-5.  | 
See  also  Mohammedan  Lands. 


Tuskegee  Institute,  iii.  203,  213, 
277,  302, 

Uganda.    See  i.  Index,  iii.  Index, 

vii.  7Z-7- 
:  Uganda  Company,  iii.  298-300, 

302. 
Unification     of    the     world,     i. 

344-5,  402. 
United   Boards   of   Missions   of 
the  Church  of  England,  viii. 
120. 
United     Conference     on     Mis- 
i      sionary  Education,  vi.  30,  63, 
i      69-70. 

United   States,   government  of, 
relations  with  foreign  mission- 
i     aries,  vii.  123-34. 
United  Study  of  Missions  Com- 
mittee, vi.  67,  75. 
Unity.       See      ii.     Index,    viii. 
i      Index,     ix.     142-;,    319-21, 

;      325-7.  343- 

1  Universities  at  the  home  base. 
!      See        Educational      Institu- 
tions. 
j  University,     proposals     for     a 
I      Christian,  i.  60,  301.     See  iii. 
I      Index,  viii.  67-8,  72-3. 
Unoccupied     sections     of     the 
world.     5eei.  Index. 

Value  of  missions  to  the  Church. 

See  Reflex  Influence. 
Venezuela,  i.  247,  250. 
Vernacular,  use  of  the.     See  iii. 

Index. 
Visits  to  the  mission  field.     See 

vi.  Index. 

Wahabis,  iv.  125. 

Weddings  as  an  opportunity  01 
inculcating  Christian  ideals, 
ii.  152-4. 

West  Africa,  i.  217-22,  281,  iii. 
190-2,  197-8,  200-1,  276-7, 
317-8,  548. 

West  China,  co-operation  and 
unity  in,  ii.  314-6  {see  viii. 
Index) ;  educational  co-opera- 
tion in,  iii.  88,  107,  429. 

West  Indies,  i.  251,  337. 


INDEX 


367 


Western  civilisation,  influence 
of  (see  i.  Index),  v.  5-10, 
ix.  276. 

Women,  work  among,  by  women 
{see  i.  Index,  ii.  Index)  ; 
education  of  {see  iii.  Index)  ; 
women's  work  at  the  home 
base  {see  vi.  Index)  ;  train- 
ing of  women  missionaries 
{see  V.  Index). 

Women's  Boards  and  Societies, 
vi.  222-34. 

Women's  Missionary  College, 
Edinburgh,  training  given  in, 
V.  250-2. 

Work  parties  and  working 
meetings,  vi.  204-5. 

Workers  in  the  Church  in  the 
mission  field,  importance  of 
raising  up  and  training,  i.  66, 
79,  93,  104-5.  166,  229,  295, 
301,  302-3,  308,  313,  369, 
426-8,  ii.  171-206,271-2,329- 
30,  342,  iii.  Index,  "  Christian 
Community "  ;  need  for 
giving  increased  responsibihty 
to,  iii.  32-3, 137, 165,  255,  374, 
407-8  ;  comity  between 
missions  regarding,  viii.  20-1, 


23,  140  ;  payment  of,  i. 
327-30.  334,  428-32,  ii.  198- 
206,  viii.  23. 
World  Missionary  Conference, 
preparation  for,  ix.  3-17  ; 
constitution  of,  ix.  7-8  ; 
general  account  of  proceedings 
of,  ix.  18-31  ;  minutes  of, 
ix.  72-107  ;  committees  of, 
ix.  35-8  ;  delegates  to,  ix. 
39-71  ;  associated  meetings 
of,  ix.  14,  28-30,  128-132  ; 
message  from  the  King,  ix. 
141  ;  messages  of  greeting  to, 
ix.  111-2. 

Yale  University,  provision  for 
special  missionary  training  in, 
v.  ^y,  246-9. 

Young  Men's  Christian  Associa- 
tion, i.  56,  61,  155-6,  301, 
314,  iii.  91,  120,  149,  150,  157, 
viii.  168-9. 

Young  people,  importance  of 
awakening  missionary  interest 
among.     See  vi.  Index. 

Young  People's  Missionary 
Movement,  vi.  23,  63,  68-9, 
121,  274,  viii.  126-7. 


r 

1 

noisog;  'nviiana  iaraan  h  ^p^h 

•                       ,1 

„-3nj  xspni  -ja^,,   MBj  iapnn 

"J; 

QQ 

CI  ^ 

Of* 
o 

•> 

o 

Oh 

•1* 

)3>|30r|  PJBO  XjBjqn  »HI3V 

•japoj    ^^ 

O 

C\2 
CO 

o 

< 
o 

siqj    uiojj/ 

Us 
to 

JOU      OQ      \. 

n 

U 

* 

0 

AavHan 

Auth 
Title 

mmi  JO  ummm 

1 

^--^1